Asked by: Prof. Cassidy Fahey. What are the two types of rhetoric? What is Aristotle's theory of rhetoric? Is gorgia speech persuasive? What is Socrates philosophy? What does Socrates think oratory is? Is Polus a sophist? Is Gorgias a real person? What callicles known for? What is the question at the heart of the Gorgias? What is the main point of Aristotelian rhetoric?
Is rhetoric good or bad? What is the rhetoric theory? What is an example of ethos? How do you explain rhetoric? What are the 3 rhetorical strategies? Who was the most famous sophist? Who is sophist and why?
In recent years, however, modernists and post-structuralists have found great value in the philosophy of Gorgias, especially his theories on truth and language. Gorgias B. Little is known of his life before he arrived in Athens in B. He delivered a series of speeches that dazzled the Athenian audiences and won him fame and admiration. Upon completion of his mission, he traveled throughout Greece as a teacher of rhetoric and as an orator, and according to Aristotle, spoke at the Panhellenic festivals Art of Rhetoric b He was a student of Empedocles, and according to Quintilian and others, was the teacher of Isocrates.
Many of the sophists set up schools and charged fees in return for instruction in rhetoric, and Gorgias was no exception.
There are two different manuscripts of Palamedes and Helen the Cripps and Palatine versions , one slightly different than the other. He employs metaphor and figurative expressions to illustrate his assertions, and even uses humor as one instrument of refutation.
The term macrologia using more words than necessary in an effort to appear eloquent is sometimes used to describe his oratorical technique Kennedy Any student of Gorgias must immediately mark the distinction between his philosophy as expressed by Plato in the dialogue Gorgias see below and his philosophy found within the three works: On the Nonexistent , the Apology of Palamedes , and the Encomium on Helen. The subject of this work is ontological concerning nature of being , but it also deals with language and epistemology the study of the nature and limitations of knowledge.
He then denies that existence to on itself exists, for if it exists, it is either eternal or generated. If it is eternal, it has no beginning, and is therefore without limit. And if existence is generated, it must come from something, and that something is existence, which is another contradiction. Gorgias then turns his attention to what is knowable and comprehensible.
This supposition is backed up by the fact that one can imagine chariots racing in the sea, but that does not make such a thing happen. Simple apprehension happens when the mind first forms a concept of something in the world, and is anterior to judgment.
External reality becomes the revealer of logos B3. The color white, for instance, goes from a property of a thing, to a mental representation, and the representation is different than the thing itself. Nothing exists ii. Even if existence exists, it cannot be known iii.
Even if it could be known, it cannot be communicated. This argument has led some to label Gorgias as either an ontological skeptic or a nihilist one who believes nothing exists, or that the world is incomprehensible, and that the concept of truth is fictitious. But it can also be interpreted as an assertion that it is logos and logos alone which is the proper object of our inquiries, since it is the only thing we can really know.
On Nature is sometimes seen as a refutation of pre-Socratic essentialist philosophy McComiskey This work can be understood as a sophistical effort to rehabilitate the reputation of Helen of Troy. In it, Gorgias attempts to take the weaker argument and make it the stronger one, by arguing for a position contrary to well-established opinion: in this case, the opinion that Helen was to blame for the Trojan War. According to Gorgias, logos is a powerful force that can be used nefariously to convince people to do things against their own interests.
It can take the form of poetry metrical language , divine incantations, or oratory. This is similar to the assertion of Sextus Empiricus that equally convincing arguments can be formed against, or in favor of, any subject. Herein lies the text's first suggestion of an overarching question of right and wrong, an issue that eventually results in a mapping of virtue.
The next general portion — contains a divergence from the rest of the more typically investigative tone of Gorgias. Callicles spends a fair amount of time chastising Socrates and the fact that such a grown man would remain immersed in the pursuit of philosophy. Apparently, Callicles sees this continued practice as a disgrace in adults.
Here more than anywhere else in the work, Socrates's pursuit of truth is directly threatened by the prevalent beliefs of his contemporaries. The fourth sweeping section — tracks the participants' inquiry into the nature and value of temperance and justice. Within this discussion, Socrates supplies a somewhat abstract logical proof of the distinction between the good and the pleasant, thereby resolving an issue begun in the dialogue's first main section.
For Plato and his teacher, the chaos of contemporary Greek society especially in Athens was based on the failure of most to recognize this fundamental difference. This widespread oversight in turn leads to a confusion of flattery for art, persuasion for truth, and other such illusions. The conversation moves on to conclude the topic with a grounding of proper existence in temperance and justice.
What remains of the text through e comprises an attempt by Socrates to display how virtue arises from an appropriate balance of the arts defined earlier in the dialogue, as well as an attempt to show how virtue manifests itself in a righteous life. Socrates describes virtue of the body through gymnastics and medicine as well as of the soul through temperance and justice.
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