 One intriguing problem for scholars has been to reconstruct the follow-up to this text. It is difficult to imagine that, after a statement of this sort, Protagoras continued to speak at length about the gods. The structure of the sentence (and in particular the presence of the particle men, which implies a contrasting de) suggests that the author shifted his attention onto man: for the Greeks, the notions of god and man were mutually defining. It is likely, therefore, that in the continuation of the text, Protagoras discussed not the problem of the gods in itself, but rather the issue of what they represent for man, thereby inaugurating an anthropological and sociological approach that considers religion in terms of its function for human civilisation and society (Jaeger 1947: 176). This hypothesis is no doubt more persuasive than the alternative hypothesis that the text was then devoted to a critique of religious beliefs or, on the contrary, that the acknowledgement of human weakness was intended to pave the way to an expression of piety and reverence for the unknowable nature of the gods. What is less convincing is the way in which this hypothesis has been developed. From Jaeger onwards, scholars have believed that, while leaving the problem of the actual existence of the gods open, Protagoras celebrated their importance for human civilisation in the sense that religious beliefs and sentiments played a decisive role in the development of human civilisation. Given the silence of this fragment, this hypothesis is based on the myth that Protagoras relates in the dialogue named after him, where mention is made of these beliefs. Yet what may be inferred from the myth is rather the very opposite (see  §5,  for a detailed analysis of this testimony). In the myth, Protagoras acknowledges the importance of belief in the gods as something specifically and universally human; but the very moment he acknowledges the presence of the religious dimension, he de facto limits its importance by implying that this belief (or fear) is not enough to provide a foundation for human society. What ensures that men can live together in cities is rather politics. Protagoras’ agnosticism is therefore instrumental towards his radical humanism, which is also attested in the MM fragment and in the myth of Prometheus.