  All of this leaves it unclear what we are to make of the assertion that on every matter there are two logoi opposed to one another, and the claim to make the weaker logos (the) stronger. The former cannot be understood as the assertion of universal subjectivism, since it is in fact inconsistent with it. Given universal subjectivism, the claim that the wind is cold for me is not opposed to the claim that it is warm for you, since both are (relatively) true. Nor, for the same reason, can it be understood as an assertion of social relativism: the assertion that for girls to exercise naked is shameful in Athens is not opposed to the claim that it is not shameful in Sparta. Perhaps we should not try to tie this claim tightly to any general metaphysical position, but interpret it more loosely as the claim that that on a great many matters there are two sides to the question. What this might involve is perhaps indicated by the so-called Dissoi Logoi (i.e., Arguments on Either Side), a short text found appended to some manuscripts of Sextus, generally dated to the end of the fifth century. This text consists for the most part of a series of short discussions of pairs of standardly opposed moral properties, e.g., the good and the bad, the just and the unjust, the most general pattern being a series of arguments to show on the one hand that the opposed properties are in fact identical, followed by a series to show that on the other they are non-identical. Mostly the arguments for identity depend on the relativity of the application of the property, e.g., the bad is the same as the good because disease is bad for the patient but good for the doctor, while the arguments for non-identity rely on the absence of relativity, e.g., doing what is good for one’s parents is not the same thing as doing what is bad for one’s parents. Plainly, there is no inconsistency between the theses of identity and of non-identity, and it is not clear that the reader is supposed to be required to choose one rather than the other. Perhaps the point is simply to see that, given the appropriate distinctions, there is something to be said either way, with the implication that the correct answer to the question ‘Is the good the same as the bad, or different?’ is ‘In one way (i.e., relative to different things) the same, in another (i.e., relative to the same thing) different’ (see Protagoras 334a–c.). That could be a useful tactic to employ against an opponent who insisted on a ‘Yes or No’ answer.