 All in all, it is difficult to articulate a comprehensive and consistent interpretation of MM. The testimonies are scarce, and they basically depend on Plato, who, though considering Protagoras a worthy interlocutor, is not so much interested in presenting his thought as to criticise it. Whereas in the first part of the dialogue Protagoras is presented as endorsing some sort of relativism, in the “Apology” the emphasis is on some kind of pluralism, which is further confirmed by a passage from Protagoras, where it is argued that the variety of the useful does not so much depend on what one subjectively believes to be good or bad as on the fact that reality is manifold (Guthrie 1971: 164–175; Apfel 2011). The problem of relativism has stimulated a huge discussion among modern scholars (after the seminal Burnyeat 1976); but it has been correctly questioned that the strict adoption of this category can really contribute to a better understanding of the sophist (Bett 1989). A pluralist interpretation, on the contrary, enables us to underline the practical dimension of Protagoras’ teaching which was certainly important, and explains how MM can be combined with his activity of teacher. As already remarked, MM was the opening sentence of an epideixis: on the one side, it challenged traditional wisdom and epistemic authority by revaluating personal opinions and experiences; on the other side it also argued for the importance of practical and concrete expertise. Indeed, it was an excellent presentation and advertisement for his activity.