Gorgias (/ˈɡɔːrdʒiəs/; Greek: Γοργίας, [ɡorɡíaːs]; c. 485 – c. 380 BC) was a Greek sophist, Italiote, pre-Socratic philosopher and rhetorician who was a native of Leontini in Sicily. Along with Protagoras, he forms the first generation of Sophists. Several doxographers report that he was a pupil of Empedocles, although he would only have been a few years younger. "Like other Sophists he was an itinerant, practicing in various cities and giving public exhibitions of his skill at the great pan-Hellenic centers of Olympia and Delphi, and charged fees for his instruction and performances. A special feature of his displays was to invite miscellaneous questions from the audience and give impromptu replies." He is sometimes called "Gorgias the Nihilist" although the degree to which this epithet adequately describes his philosophy is controversial.
His chief claim to recognition is that he transplanted rhetoric from his native Sicily to Attica, and contributed to the diffusion of the Attic dialect as the language of literary prose.
Gorgias (/ˈɡɔːrdʒiəs/) was a Syrian-Seleucid General of the 2nd century BC, in the service of Antiochus Epiphanes (1 Macc 3:38; 2 Macc 8:9).
After Judas Maccabeus's forces defeated the Seleucid army at the Battle of Beth Horon, they were determined to send a stronger force against him. According to 1 Maccabees iii. 38, which Josephus follows ("The Antiquities of the Jews" xii. 7, § 3), it was the governor Lysias, who had been left as regent during the absence of Antiochus in Persia, who commissioned the generals Nicanor and Gorgias, sending them with a large army to Judea; but according to 2 Maccabees viii. 8, it was Ptolemy, governor of Coele-Syria and Phoenicia, who sent them. Nicanor seems to have been the commander-in-chief, although 2 Maccabees viii. 9 describes Gorgias as "a general and a man of experience in military service".
The Syrians were so sure of victory that they took with them a number of merchants, to whom they intended to sell the Jewish prisoners as slaves. The Syrians camped at Emmaus; and Gorgias was sent thence with 5,000 infantry and 1,000 Cavalry to attack Judas by night (1 Macc 4:1-24), his guides being treacherous Jews. Judas had been informed of the expedition, and attacked the main Syrian army at Emmaus, completely routing it. Gorgias, not finding the enemy in camp, concluded they had retired into the mountains, and went in pursuit of them. Judas sagaciously kept his men from touching the booty, preparing them for the impending battle with Gorgias. When the latter returned to the main camp, he found it in flames, and the Jews ready for battle. The Syrians, seized with panic, fled into the Philistine territory, and only then did the Jews seize the rich spoils (166 BC). The victory was all the more striking as the force of Judas was considerably smaller in number and had "not armor nor swords to their minds" (1 Macc 4:6).
Gorgias (/ˈɡɔːrɡiæs/; Greek: Γοργίας) is a Socratic dialogue written by Plato around 380 BC. The dialogue is based on a conversation between Socrates and a small group of sophists (and other guest) at a dinner gathering, Socrates debates with the sophist seeking the true definition of rhetoric, attempting to pinpoint the essence of rhetoric and unveil the flaws of the sophistic oratory popular in Athens at this time. The art of persuasion was widely considered necessary for political and legal advantage in classical Athens, and rhetoricians promoted themselves as teachers of this fundamental skill. Some, like Gorgias, were foreigners attracted to Athens because of its reputation for intellectual and cultural sophistication. In the Gorgias, Socrates argues that philosophy is an art, whereas rhetoric is a skill based on mere experience. To Socrates, most rhetoric in practice is merely flattery. In order to use rhetoric for good, rhetoric cannot exist alone; it must depend on philosophy to guide its morality. Socrates, therefore, believes that morality is not inherent in rhetoric and that without philosophy, rhetoric is simply used to persuade for personal gain. Socrates suggests that he is one of the few (but not only) Athenians to practice true politics (521d).
If It's Alright With You Baby
Is it asking too much,
To be more than a friend?
Is it asking too much,
That I cease to pretend?
Is it asking too much,
Is it so hard to see?
If it's alright with you baby (x3)
It's alright with me
Is it asking too much,
To be with you tonight?
Is it asking too much,
When the stars are so bright?
Am I going too far,
Would you ever reveal?
If it's alright with you baby (x3)
It's alright with me
Don't turn back
Don't yearn back
To days when he loved you
I'm here now, it's clear now
Our time has come
Would you leave me to cry?
It's no fun to be free
So If it's alright with you baby
Yes If it's alright with you baby
Oh If it's alright with you baby
It's alright with me