Download A Companion to Greek Rhetoric (Blackwell Companions to the by Ian Worthington PDF

By Ian Worthington

This whole consultant to old Greek rhetoric is phenomenal either in its chronological variety and the breadth of themes it covers.
* strains the increase of rhetoric and its makes use of from Homer to Byzantium* Covers wider-ranging subject matters resembling rhetoric's dating to wisdom, ethics, faith, legislation, and emotion* comprises new fabric giving us clean insights into how the Greeks observed and used rhetoric* Discusses the assumption of rhetoric and examines the prestige of rhetoric reviews, current and destiny* All quotations from old resources are translated into English

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Additional resources for A Companion to Greek Rhetoric (Blackwell Companions to the Ancient World)

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Whatever we might say about rhetoric or rhetorical theory, speech was clearly important in Greek culture from the beginning. 442– 443). Instruction in speaking, like instruction in fighting, probably took the form of supervised learning by experience, though some general rules presumably were known. 53–67), giving them the correct advice when they are at a loss how to remove the plague Apollo has sent. All the other Homeric leaders also speak in public, with varying degrees of effectiveness. Clearly no Greek could be a leader without devoting some attention to effective speech.

On the other hand, both Plato’s and Aristotle’s versions of this case illustrate a related development in the early history of rhetoric that Tisias may have had a hand in, though he probably did not invent it, namely the practice of speaking on both sides of a case. ’27 Both versions of the case of the weak man and strong man present a pair of opposed arguments (logoi), and it is evident especially in the version in Aristotle that Tisias has attributed to the second side a clever reversal of the first side’s argument.

It is the space of sophia, an old cultural activity, still being understood by his contemporaries as practical wisdom in action. Isocrates ends his inquiry into doxa by bringing philosophy to the service of sophia, contemplation to action. 270–271): I hold those men to be wise (sophous) who are able by the power of conjecture to arrive generally at the best course, and philosophers those occupying themselves with the studies from which they gain most quickly that kind of insight (phrone ¯sis). Wise people are men of action, blessed with practical wisdom and the power to make correct conjectures or, translated more literally, to arrive at successful opinions, as much as that is humanly possible.

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