Title :
Plato’s Gorgias is a discussion of the problem of rhetoric and the need for conversation. What is rhetoric, according to Plato, and why is it so dangerous? Does he convince the reader that discourse [words] can be used inappropriately and in dangerous ways?
MLA format / 1000 words / use 1~2 citation
And before write read
Gor. Rhetoric, Socrates, is my art.
Soc. Then I am to call you a rhetorician?
Gor. Yes, Socrates, and a good one too, if you would call me that which, in Homeric language, "I boast myself to be."
Soc. I should wish to do so.
Gor. Then pray do.
Soc. And are we to say that you are able to make other men rhetoricians?
Gor. Yes, that is exactly what I profess to make them, not only at Athens, but in all places.
Soc. And will you continue to ask and answer questions, Gorgias, as we are at present doing and reserve for another occasion the longer mode of speech which Polus was attempting? Will you keep your promise, and answer shortly the questions which are asked of you?
Gor. Some answers, Socrates, are of necessity longer; but I will do my best to make them as short as possible; for a part of my profession is that I can be as short as any one.
Soc. That is what is wanted, Gorgias; exhibit the shorter method now, and the longer one at some other time.
Gor. Well, I will; and you will certainly say, that you never heard a man use fewer words.
Soc. Very good then; as you profess to be a rhetorician, and a maker of rhetoricians, let me ask you, with what is rhetoric concerned: I might ask with what is weaving concerned, and you would reply (would you not?), with the making of garments?
Gor. Yes.
Soc. And music is concerned with the composition of melodies?
Gor. It is.
Soc. By Here, Gorgias, I admire the surpassing brevity of your answers.
Gor. Yes, Socrates, I do think myself good at that.
Soc. I am glad to hear it; answer me in like manner about rhetoric: with what is rhetoric concerned?
Gor. With discourse.
Soc. What sort of discourse, Gorgias?-such discourse as would teach the sick under what treatment they might get well?
Gor. No.
Soc. Then rhetoric does not treat of all kinds of discourse?
Gor. Certainly not.
Soc. And yet rhetoric makes men able to speak?
Gor. Yes.
Soc. And to understand that about which they speak?
Gor. Of course.
Soc. But does not the art of medicine, which we were just now mentioning, also make men able to understand and speak about the sick?
Gor. Certainly.
Soc. Then medicine also treats of discourse?
Gor. Yes.
Soc. Of discourse concerning diseases?
Gor. Just so.
Soc. And does not gymnastic also treat of discourse concerning the good or evil condition of the body?
Gor. Very true.
Soc. And the same, Gorgias, is true of the other arts:-all of them treat of discourse concerning the subjects with which they severally have to do.
Gor. Clearly.
Soc. Then why, if you call rhetoric the art which treats of discourse, and all the othe.
Socrates (the narrator) is speaking to Thrasymachus the sophis.docxjensgosney
Socrates (the narrator) is speaking to Thrasymachus the sophist
(a teacher of persuasive rhetoric). Thrasymachus has made the
assertion that justice is simply defined as “what is in the interest
of the stronger,” a very cynical view. Socrates is not satisfied…
Never mind, I replied, if he now says that they are, let us accept his
statement. Tell me, Thrasymachus, I said, did you mean by justice
what the stronger thought to be his interest, whether really so or not?
Certainly not, he said. Do you suppose that I call him who is
mistaken the stronger at the time when he is mistaken?
Yes, I said, my impression was that you did so, when you admitted
that the ruler was not infallible but might be sometimes mistaken.
You argue like an informer, Socrates. Do you mean, for example, that
he who is mistaken about the sick is a physician in that he is
mistaken? or that he who errs in arithmetic or grammar is an
arithmetician or grammarian at the me when he is making the
mistake, in respect of the mistake? True, we say that the physician or
arithmetician or grammarian has made a mistake, but this is only a
way of speaking; for the fact is that neither the grammarian nor any
other person of skill ever makes a mistake in so far as he is what his
name implies; they none of them err unless their skill fails them, and
then they cease to be skilled artists. No artist or sage or ruler errs at
the time when he is what his name implies; though he is commonly
said to err, and I adopted the common mode of speaking. But to be
perfectly accurate, since you are such a lover of accuracy, we should
say that the ruler, in so far as he is the ruler, is unerring, and, being
unerring, always commands that which is for his own interest; and
the subject is required to execute his commands; and therefore, as I
said at first and now repeat, justice is the interest of the stronger.
Indeed, Thrasymachus, and do I really appear to you to argue like an
informer?
Certainly, he replied.
And you suppose that I ask these questions with any design of
injuring you in the argument?
Nay, he replied, 'suppose' is not the word --I know it; but you will be
found out, and by sheer force of argument you will never prevail.
I shall not make the attempt, my dear man; but to avoid any
misunderstanding occurring between us in future, let me ask, in what
sense do you speak of a ruler or stronger whose interest, as you were
saying, he being the superior, it is just that the inferior should
execute --is he a ruler in the popular or in the strict sense of the
term?
In the strictest of all senses, he said. And now cheat and play the
informer if you can; I ask no quarter at your hands. But you never
will be able, never.
And do you imagine, I said, that I am such a madman as to try and
cheat, Thrasymachus? I might as well shave a lion.
Why, he said, you made the attempt a minute ago, and you failed.
Enough, I said, of the.
Meno. Can you tell me, Socrates, whether virtue is acquired by teaAbramMartino96
Meno. Can you tell me, Socrates, whether virtue is acquired by teaching or by practice; or if neither by teaching nor practice, then whether it comes to man by nature, or in what other way?
Socrates. O Meno, there was a time when the Thessalians were famous among the other Hellenes only for their riches and their riding; but now, if I am not mistaken, they are equally famous for their wisdom, especially at Larisa, which is the native city of your friend Aristippus. And this is Gorgias' doing; for when he came there, the flower of the Aleuadae, among them your admirer Aristippus, and the other chiefs of the Thessalians, fell in love with his wisdom. And he has taught you the habit of answering questions in a grand and bold style, which becomes those who know, and is the style in which he himself answers all comers; and any Hellene who likes may ask him anything. How different is our lot! my dear Meno. Here at Athens there is a dearth of the commodity, and all wisdom seems to have emigrated from us to you. I am certain that if you were to ask any Athenian whether virtue was natural or acquired, he would laugh in your face, and say: "Stranger, you have far too good an opinion of me, if you think that I can answer your question. For I literally do not know what virtue is, and much less whether it is acquired by teaching or not." And I myself, Meno, living as I do in this region of poverty, am as poor as the rest of the world; and I confess with shame that I know literally nothing about virtue; and when I do not know the "quid" of anything how can I know the "quale"? How, if I knew nothing at all of Meno, could I tell if he was fair, or the opposite of fair; rich and noble, or the reverse of rich and noble? Do you think that I could?
Men. No, Indeed. But are you in earnest, Socrates, in saying that you do not know what virtue is? And am I to carry back this report of you to Thessaly?
Soc. Not only that, my dear boy, but you may say further that I have never known of any one else who did, in my judgment.
Men. Then you have never met Gorgias when he was at Athens?
Soc. Yes, I have.
Men. And did you not think that he knew?
Soc. I have not a good memory, Meno, and therefore I cannot now tell what I thought of him at the time. And I dare say that he did know, and that you know what he said: please, therefore, to remind me of what he said; or, if you would rather, tell me your own view; for I suspect that you and he think much alike.
Men. Very true.
Soc. Then as he is not here, never mind him, and do you tell me: By the gods, Meno, be generous, and tell me what you say that virtue is; for I shall be truly delighted to find that I have been mistaken, and that you and Gorgias do really have this knowledge; although I have been just saying that I have never found anybody who had.
Men. There will be no difficulty, Socrates, in answering your question. Let us take first the virtue of a man-he should know how to administer the state, and in the administration ...
Socrates (the narrator) is speaking to Thrasymachus the sophis.docxjensgosney
Socrates (the narrator) is speaking to Thrasymachus the sophist
(a teacher of persuasive rhetoric). Thrasymachus has made the
assertion that justice is simply defined as “what is in the interest
of the stronger,” a very cynical view. Socrates is not satisfied…
Never mind, I replied, if he now says that they are, let us accept his
statement. Tell me, Thrasymachus, I said, did you mean by justice
what the stronger thought to be his interest, whether really so or not?
Certainly not, he said. Do you suppose that I call him who is
mistaken the stronger at the time when he is mistaken?
Yes, I said, my impression was that you did so, when you admitted
that the ruler was not infallible but might be sometimes mistaken.
You argue like an informer, Socrates. Do you mean, for example, that
he who is mistaken about the sick is a physician in that he is
mistaken? or that he who errs in arithmetic or grammar is an
arithmetician or grammarian at the me when he is making the
mistake, in respect of the mistake? True, we say that the physician or
arithmetician or grammarian has made a mistake, but this is only a
way of speaking; for the fact is that neither the grammarian nor any
other person of skill ever makes a mistake in so far as he is what his
name implies; they none of them err unless their skill fails them, and
then they cease to be skilled artists. No artist or sage or ruler errs at
the time when he is what his name implies; though he is commonly
said to err, and I adopted the common mode of speaking. But to be
perfectly accurate, since you are such a lover of accuracy, we should
say that the ruler, in so far as he is the ruler, is unerring, and, being
unerring, always commands that which is for his own interest; and
the subject is required to execute his commands; and therefore, as I
said at first and now repeat, justice is the interest of the stronger.
Indeed, Thrasymachus, and do I really appear to you to argue like an
informer?
Certainly, he replied.
And you suppose that I ask these questions with any design of
injuring you in the argument?
Nay, he replied, 'suppose' is not the word --I know it; but you will be
found out, and by sheer force of argument you will never prevail.
I shall not make the attempt, my dear man; but to avoid any
misunderstanding occurring between us in future, let me ask, in what
sense do you speak of a ruler or stronger whose interest, as you were
saying, he being the superior, it is just that the inferior should
execute --is he a ruler in the popular or in the strict sense of the
term?
In the strictest of all senses, he said. And now cheat and play the
informer if you can; I ask no quarter at your hands. But you never
will be able, never.
And do you imagine, I said, that I am such a madman as to try and
cheat, Thrasymachus? I might as well shave a lion.
Why, he said, you made the attempt a minute ago, and you failed.
Enough, I said, of the.
Meno. Can you tell me, Socrates, whether virtue is acquired by teaAbramMartino96
Meno. Can you tell me, Socrates, whether virtue is acquired by teaching or by practice; or if neither by teaching nor practice, then whether it comes to man by nature, or in what other way?
Socrates. O Meno, there was a time when the Thessalians were famous among the other Hellenes only for their riches and their riding; but now, if I am not mistaken, they are equally famous for their wisdom, especially at Larisa, which is the native city of your friend Aristippus. And this is Gorgias' doing; for when he came there, the flower of the Aleuadae, among them your admirer Aristippus, and the other chiefs of the Thessalians, fell in love with his wisdom. And he has taught you the habit of answering questions in a grand and bold style, which becomes those who know, and is the style in which he himself answers all comers; and any Hellene who likes may ask him anything. How different is our lot! my dear Meno. Here at Athens there is a dearth of the commodity, and all wisdom seems to have emigrated from us to you. I am certain that if you were to ask any Athenian whether virtue was natural or acquired, he would laugh in your face, and say: "Stranger, you have far too good an opinion of me, if you think that I can answer your question. For I literally do not know what virtue is, and much less whether it is acquired by teaching or not." And I myself, Meno, living as I do in this region of poverty, am as poor as the rest of the world; and I confess with shame that I know literally nothing about virtue; and when I do not know the "quid" of anything how can I know the "quale"? How, if I knew nothing at all of Meno, could I tell if he was fair, or the opposite of fair; rich and noble, or the reverse of rich and noble? Do you think that I could?
Men. No, Indeed. But are you in earnest, Socrates, in saying that you do not know what virtue is? And am I to carry back this report of you to Thessaly?
Soc. Not only that, my dear boy, but you may say further that I have never known of any one else who did, in my judgment.
Men. Then you have never met Gorgias when he was at Athens?
Soc. Yes, I have.
Men. And did you not think that he knew?
Soc. I have not a good memory, Meno, and therefore I cannot now tell what I thought of him at the time. And I dare say that he did know, and that you know what he said: please, therefore, to remind me of what he said; or, if you would rather, tell me your own view; for I suspect that you and he think much alike.
Men. Very true.
Soc. Then as he is not here, never mind him, and do you tell me: By the gods, Meno, be generous, and tell me what you say that virtue is; for I shall be truly delighted to find that I have been mistaken, and that you and Gorgias do really have this knowledge; although I have been just saying that I have never found anybody who had.
Men. There will be no difficulty, Socrates, in answering your question. Let us take first the virtue of a man-he should know how to administer the state, and in the administration ...
Answer the question fully in all its parts. You are making a claim.docxboyfieldhouse
Answer the question fully in all its parts. You are making a claim about something, often involving an argument and using the Primary Texts you have read in your analysis. Take your time to think about the question, organize your thoughts and post after these, and a good edit.
DISCUSSION QUESTION CHOICE #1: Ethics: Examining the Life of Socrates. In the Apologia, Socrates describes himself as a gadfly, as a person who is only concerned with the truth, and as modest.
Answer the question: What does it mean to lead a good life by the example of Socrates?
In other words, what do you believe the actions and words of Socrates teach you about your own life? Use examples from the Apologia and your own reasoning in your analysis.
The Project Gutenberg EBook of Apology, by Plato
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Title: Apology
������ Also known as "The Death of Socrates"
Author: Plato
Translator: Benjamin Jowett
Release Date: November 3, 2008 [EBook #1656]
Last Updated: January 15, 2013
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*** START OF THIS PROJECT GUTENBERG EBOOK APOLOGY ***
Produced by Sue Asscher, and David Widger
APOLOGY
By Plato
Translated by Benjamin Jowett
How you, O Athenians, have been affected by my accusers, I cannot tell; but I know that they almost made
me forget who I was�so persuasively did they speak; and yet they have hardly uttered a word of truth. But of
the many falsehoods told by them, there was one which quite amazed me;�I mean when they said that you
should be upon your guard and not allow yourselves to be deceived by the force of my eloquence. To say this,
when they were certain to be detected as soon as I opened my lips and proved myself to be anything but a
great speaker, did indeed appear to me most shameless�unless by the force of eloquence they mean the force
of truth; for it such is their meaning, I admit that I am eloquent. But in how different a way from theirs! Well,
as I was saying, they have scarcely spoken the truth at all; but from me you shall hear the whole truth: not,
however, delivered after their manner in a set oration duly ornamented with words and phrases. No, by
heaven! but I shall use the words and arguments which occur to me at the moment; for I am confident in the
justice of my cause (Or, I am certain that I am right in taking this course.): at my time of life I ought not to be
appearing before you, O men of Athens, in the character of a juvenile orator�let no one expect it of me. And
I must beg of you to grant me a favour:�If I defend myself in my accustomed manner, and you hear me
using the words which I have been in the habit of using in the agora, at the tables of the money-changers, or
anywhere else, I would ask you not to be s.
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3 53Socrates, PlatoThus the soul, since it is immort.docxgilbertkpeters11344
3 5
3
Socrates, Plato
Thus the soul, since it is immortal and has been born many times, and has
seen all things both here and in the other world, has learned everything
that is. — Plato, Meno
Love [is] between the mortal and the immortal. . . . [It is] a grand spirit which
brings together the sensible world and the eternal world and merges them
into one great whole. — Diotima in Plato’s Symposium, 202e
I [Socrates] affirm that the good is the beautiful. — Plato’s Lysis, 216d
f you have heard of only one philosopher, it is probably one of the big three:
Socrates, Plato, or Aristotle. These three were the most important philosophers
of ancient Greece and in some respects the most important, period. Plato was the
pupil of Socrates, and Aristotle was the pupil of Plato.This chapter covers Socrates
and Plato; the following chapter, Aristotle.
SOCR ATES
In the fifth century B.C.E., the center of Western civilization was Athens, a city-state
and a democracy. This period of time was some three centuries after the first
Olympic Games and the start of alphabetic writing, and approximately one cen-
tury before Alexander the Great demonstrated that it is possible to conquer the
world or what passed for it then. Fifty thousand citizens of Athens governed the
city and the city’s empire. Athenians did not settle disputes by brawling but rather
I
3 6 Part One • Metaphysics and Epistemology: Existence and Knowledge
by discussion and debate. Power was not achieved through wealth or physical
strength or skill with weapons; it was achieved through words. Rhetoricians, men
and women with sublime skill in debate, created plausible arguments for almost
any assertion and, for a fee, taught others to do it too.
These rhetoricians, the Western world’s first professors, were the Sophists.
They were interested in practical things, and few had patience with metaphysical
speculation. They demonstrated their rhetorical abilities by “proving” the seem-
ingly unprovable — that is, by attacking commonly held views. The net effect was
an examination and a critique of accepted standards of behavior within Athenian
society. In this way, moral philosophy began. We will return to this topic in
Chapter 10.
At the same time in the fifth century B.C.E., there also lived a stonemason with
a muscular build and a keen mind, Socrates [SOK-ruh-teez] (470–399 B.C.E.).
He wrote nothing, but we know quite a bit about him from Plato’s famous dia-
logues, in which Socrates almost always stars. (Plato’s later dialogues reflect
Plato’s own views, even though “Socrates” is doing the speaking in them. But we
are able to extract a reasonably detailed picture of Socrates from the earlier
dialogues.)
Given the spirit of the times, it is not surprising that Socrates shared some of
the philosophical interests and practices of the Sophists. We must imagine him
wandering about the city, engaging citizens in discussion and argument. He was a
brilliant debater, and he was idolized by.
353Socrates, PlatoThus the soul, since it is immorta.docxgilbertkpeters11344
35
3
Socrates, Plato
Thus the soul, since it is immortal and has been born many times, and has
seen all things both here and in the other world, has learned everything
that is. —Plato, Meno
Love [is] between the mortal and the immortal. . . . [It is] a grand spirit which
brings together the sensible world and the eternal world and merges them
into one great whole. —Diotima in Plato’s Symposium, 202e
I [Socrates] affirm that the good is the beautiful. —Plato’s Lysis, 216d
f you have heard of only one philosopher, it is probably one of the big three:
Socrates, Plato, or Aristotle.These three were the most important philosophers
of ancient Greece and in some respects the most important, period. Plato was the
pupil of Socrates, and Aristotle was the pupil of Plato.This chapter covers Socrates
and Plato; the following chapter, Aristotle.
SOCRATES
In the fifth century B.C.E., the center of Western civilization was Athens, a city-state
and a democracy. This period of time was some three centuries after the first
Olympic Games and the start of alphabetic writing, and approximately one cen-
tury before Alexander the Great demonstrated that it is possible to conquer the
world or what passed for it then. Fifty thousand citizens of Athens governed the
city and the city’s empire. Athenians did not settle disputes by brawling but rather
I
36 Part One • Metaphysics and Epistemology: Existence and Knowledge
by discussion and debate. Power was not achieved through wealth or physical
strength or skill with weapons; it was achieved through words. Rhetoricians, men
and women with sublime skill in debate, created plausible arguments for almost
any assertion and, for a fee, taught others to do it too.
These rhetoricians, the Western world’s first professors, were the Sophists.
They were interested in practical things, and few had patience with metaphysical
speculation. They demonstrated their rhetorical abilities by “proving” the seem-
ingly unprovable—that is, by attacking commonly held views.The net effect was
an examination and a critique of accepted standards of behavior within Athenian
society. In this way, moral philosophy began. We will return to this topic in
Chapter 10.
At the same time in the fifth century B.C.E., there also lived a stonemason with
a muscular build and a keen mind, Socrates [SOK-ruh-teez] (470–399 B.C.E.).
He wrote nothing, but we know quite a bit about him from Plato’s famous dia-
logues, in which Socrates almost always stars. (Plato’s later dialogues reflect
Plato’s own views, even though “Socrates” is doing the speaking in them. But we
are able to extract a reasonably detailed picture of Socrates from the earlier
dialogues.)
Given the spirit of the times, it is not surprising that Socrates shared some of
the philosophical interests and practices of the Sophists. We must imagine him
wandering about the city, engaging citizens in discussion and argument. He was a
brilliant debater, and he was idolized by many youn.
Handout--Platos GorgiasPlato-Gorgias In the Gorgias, Plato brJeanmarieColbert3
Handout--Plato's Gorgias
Plato-Gorgias
In the Gorgias, Plato brings three primary charges against rhetoric:
1) Rhetoric can’t be called an art because it has no object. Socrates’ argument takes three forms: (a) since all arts use discourse there is no need to call rhetoric an art in and of itself. And, (b) if, like Gorgias, we define rhetoric as public speaking in assemblies and courts with the purpose of persuading people as to what is right or wrong, then rhetoric is subservient to philosophy (which is the only art that can tell us what is right or wrong). Finally (c), if we do say that the object of rhetoric is speech itself, then we must explain why do not give speeches about speech itself. That is, no one argues that rhetoric, and knowledge/mastery of it is good itself. Rather we give speeches about other subjects [the “disciplinarity problem”], which will bring us back to (b). The real aim of rhetoric is persuasion of the human soul, which means that its domain should be knowledge of the human soul. But the dilemma is that this can’t be acknowledged in public, because if the audience finds out the rhetor has taken stock of their nature and designed her or his message to appeal to it, they will reject the rhetor, ensuring that her attempts at persuasion will fail. Socrates will use this to show that the rhetor does not really aim at knowing the soul nor wants to improve it, rather rhetoric is intrinsically marred by the real aim of the speaker to win at any cost. In fact Gorgias confirms this by his boast that he can prevail over any so called expert, such as the doctor, in either persuading an audience or being acclaimed by the masses. This reveals that for Gorgias the real purpose of rhetoric is to gain power over others [Socrates will argue that power over other requires power over oneself, in other words moderation, self-control, and a willingness for self-examination] and it is this appeal he uses to attract students.
2) Rhetoric is really a technique or knack that panders to base impulses of the masses. Socrates argues that since rhetoric cannot be used to ascertain truth and justice its aim must be to get people to assent to what appears to be true and just. But there is no reason to suppose that the rhetor knows what is true or just, and, more importantly, no reason to assume that the rhetor’s aim is to instill knowledge of what is true or just. Rather the only goal of rhetoric is to win. If the audience has knowledge of what is true and just, they will not be persuaded by the rhetor, they simply would follow the course of action they came to through reflection and reasoned conversation. Rhetoric, therefore, according to Socrates, can only induce belief in those who are ignorant of what is true or are afraid to do what is just, but are desperate to act in line with the “appearance” of justice (propriety).” Socrates argues that rhetoric is akin to cooking which appeals to the taste, the pleasure in eating. Of course we know that ...
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Topic that identifies characteristics of Native American Culture and.docxVannaSchrader3
Topic that identifies characteristics of Native American Culture and how it influences/contributes to contemporary cultures and/or what factors have changed perspective regarding Native American cultural practices.
resources cited, at least 3 of any format.
Cover Page.
Minimun 4 page (excluding reference and cover).
MLA formet with proper work cited on the last page
12/ Times/ Double Spacing.
.
Topic Stem Cell ResearchAPA Format I need these topics. don.docxVannaSchrader3
Topic: Stem Cell Research
APA Format
I need these topics. don't add other contents
Table of contents:
1. Overview of stem cell research -
1 Page
2. Embryonic Stem Cells -
2 Pages
3. Adult Stem Cells -
2 Pages
4. Legal issues - 1 Page
5. Conclusion- It should be a strong conclusion
References:
Use 3 Journal Articles or newspaper articles and 2 Internet site. for example .edu, .org, .gov.
another 2 references from the academically approved books.
see for more info and references in the document
.
Topic Styles of PolicingYou are a patrol officer in a middle- to .docxVannaSchrader3
Topic: Styles of Policing
You are a patrol officer in a middle- to lower-class community, which is a suburb of a much larger metropolitan city. During the past 6 months, you have noticed an increase in what might be the beginning of gang activity in your community. You have begun to see gang-style graffiti painted on walls, buildings, and street signs. You have noticed that more young adults are gathering on street corners and appear to be dressing in clothing often associated with gang involvement. While no gang violence has occurred yet, you suspect it is not far away.
As discussed in your text, there are three distinct styles of policing. They are the watchman style, the legalistic style, and the service style.
In a single posting, describe in detail how you would address this growing problem using
each
of the policing styles listed above. Explain which approach is best, using research to substantiate your postings, citing your sources following APA format
.
Topic the legalization of same sex adoptionThese same sex adopti.docxVannaSchrader3
Topic: the legalization of same sex adoption
These: same sex adoption should be legalized and be accepted by the public
attrachments: draft and suggestions from the professor
Develop this 8 pages draft to be a 15 pages final paper
APA style, double spaced, use 10 peer-review journals as sources
.
TOPIC The Truth About Caffeine3 pages,give some statistics of neg.docxVannaSchrader3
TOPIC/ The Truth About Caffeine
3 pages,give some statistics of negative effects of caffeine
the guides to follow:
topic:
Specific Purpose:to inform ....
Introduction:(discovering +history)
Body:
I like here to give some general info about caffeine and explain the negetive effects.
conclusion:
.
Topic Media Example (article)1) as usual, do an analysis of the.docxVannaSchrader3
Topic: Media Example (article)
1) as usual, do an analysis of the logic of the article on Religion which you choose:What is the : claim, premises, whether the argument in the article is valid or sound.
2) THEN, construct FOUR valid Formal Logic argument, using information from the article. One of each of the following forms must be included:
a) Modus Ponens
b) Modus Tollens
c) Chain Argument
d) Disjunctive Argument
please link me to the essay
Pages:
1, Double spaced
.
Topic Servant LeadershipThread In our reading we explored th.docxVannaSchrader3
Topic: Servant Leadership
Thread:
In our reading we explored the concept of servant leadership. Blanchard and Hodges present Jesus Christ as the ultimate example of the servant leader, and with good cause. But consider other servant leaders found in Scripture, too, and then answer the following questions: What biblical leader would you select as another good example of a servant leader? Why? How did this leader reflect principles from both Northouse’s description and Blanchard & Hodge’s description of a servant leader?
300-500 word discussion board with APA in text citation using at least three professional sources. class text leadership theory and practice by peter g. northhouse and lead like jesus by ken blanchard and phil hodges
.
Topic Organization of Law Enforcement AgenciesDo you agree or d.docxVannaSchrader3
Topic:
Organization of Law Enforcement Agencies
Do you agree or disagree with the paramilitary style of organization of most law enforcement agencies? Defend your position. You must use current APA style. You must cite 1 scholarly-quality internet-based source/reference and 1 biblical source/reference to support your answer. Both sources must offer a specific connection to the discussion topic.
.
Topic Parents Should have a license to have childrenaprox. 500 wo.docxVannaSchrader3
Topic: Parents Should have a license to have children
aprox. 500 words
Focus on these three points
1. Childrens safety, health and happines
2. What makes a responsible parent
3.What determines a competent parent from an incompetent parent
-Include a citation page if using statistical data
.
Topic PATIENT DATA PRIVACYPerformance Improvement plan Proper an.docxVannaSchrader3
Topic: PATIENT DATA PRIVACY
Performance Improvement plan: Proper and Intense training of employees
Success of the Performance Improvement Plan
A. If this initiative is successful, what would be the financial implications for the healthcare organization?
B. How would the existing information management systems contribute to the success of your proposal?
C. What organizational processes will permit continued viability of the performance improvement initiative, if it is successful?
D. Analyze interdepartmental communication that would be necessary for continued engagement in the proposed initiative.
1.5-2 pages. APA format with references please
thank you
.
Topic Kelly’s Personal ConstructsQuestionPrompt Analyze th.docxVannaSchrader3
Topic:
Kelly’s Personal Constructs
Question/Prompt:
Analyze the 4 common elements in most human disturbance according to Kelly (threat, fear, anxiety, and guilt). Compare each of these constructs with what Scripture says regarding these particular elements.
Answer must be 300+ words and contain 2 references.
.
Topic Fingerprints.Study fingerprinting in the textbook and res.docxVannaSchrader3
Topic: Fingerprints.
Study fingerprinting in the textbook and research and discuss the topic including
–but not limited to–
fingerprint history, types and different methods used to develop and preserve prints.
In addition, research and discuss Integrated Automated Fingerprint Identification System (IAFIS).
Due Sunday
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DISCUSSION QUESTION CHOICE #1: Ethics: Examining the Life of Socrates. In the Apologia, Socrates describes himself as a gadfly, as a person who is only concerned with the truth, and as modest.
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The Project Gutenberg EBook of Apology, by Plato
This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.� You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org
Title: Apology
������ Also known as "The Death of Socrates"
Author: Plato
Translator: Benjamin Jowett
Release Date: November 3, 2008 [EBook #1656]
Last Updated: January 15, 2013
Language: English
Character set encoding: ASCII
*** START OF THIS PROJECT GUTENBERG EBOOK APOLOGY ***
Produced by Sue Asscher, and David Widger
APOLOGY
By Plato
Translated by Benjamin Jowett
How you, O Athenians, have been affected by my accusers, I cannot tell; but I know that they almost made
me forget who I was�so persuasively did they speak; and yet they have hardly uttered a word of truth. But of
the many falsehoods told by them, there was one which quite amazed me;�I mean when they said that you
should be upon your guard and not allow yourselves to be deceived by the force of my eloquence. To say this,
when they were certain to be detected as soon as I opened my lips and proved myself to be anything but a
great speaker, did indeed appear to me most shameless�unless by the force of eloquence they mean the force
of truth; for it such is their meaning, I admit that I am eloquent. But in how different a way from theirs! Well,
as I was saying, they have scarcely spoken the truth at all; but from me you shall hear the whole truth: not,
however, delivered after their manner in a set oration duly ornamented with words and phrases. No, by
heaven! but I shall use the words and arguments which occur to me at the moment; for I am confident in the
justice of my cause (Or, I am certain that I am right in taking this course.): at my time of life I ought not to be
appearing before you, O men of Athens, in the character of a juvenile orator�let no one expect it of me. And
I must beg of you to grant me a favour:�If I defend myself in my accustomed manner, and you hear me
using the words which I have been in the habit of using in the agora, at the tables of the money-changers, or
anywhere else, I would ask you not to be s.
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3 53Socrates, PlatoThus the soul, since it is immort.docxgilbertkpeters11344
3 5
3
Socrates, Plato
Thus the soul, since it is immortal and has been born many times, and has
seen all things both here and in the other world, has learned everything
that is. — Plato, Meno
Love [is] between the mortal and the immortal. . . . [It is] a grand spirit which
brings together the sensible world and the eternal world and merges them
into one great whole. — Diotima in Plato’s Symposium, 202e
I [Socrates] affirm that the good is the beautiful. — Plato’s Lysis, 216d
f you have heard of only one philosopher, it is probably one of the big three:
Socrates, Plato, or Aristotle. These three were the most important philosophers
of ancient Greece and in some respects the most important, period. Plato was the
pupil of Socrates, and Aristotle was the pupil of Plato.This chapter covers Socrates
and Plato; the following chapter, Aristotle.
SOCR ATES
In the fifth century B.C.E., the center of Western civilization was Athens, a city-state
and a democracy. This period of time was some three centuries after the first
Olympic Games and the start of alphabetic writing, and approximately one cen-
tury before Alexander the Great demonstrated that it is possible to conquer the
world or what passed for it then. Fifty thousand citizens of Athens governed the
city and the city’s empire. Athenians did not settle disputes by brawling but rather
I
3 6 Part One • Metaphysics and Epistemology: Existence and Knowledge
by discussion and debate. Power was not achieved through wealth or physical
strength or skill with weapons; it was achieved through words. Rhetoricians, men
and women with sublime skill in debate, created plausible arguments for almost
any assertion and, for a fee, taught others to do it too.
These rhetoricians, the Western world’s first professors, were the Sophists.
They were interested in practical things, and few had patience with metaphysical
speculation. They demonstrated their rhetorical abilities by “proving” the seem-
ingly unprovable — that is, by attacking commonly held views. The net effect was
an examination and a critique of accepted standards of behavior within Athenian
society. In this way, moral philosophy began. We will return to this topic in
Chapter 10.
At the same time in the fifth century B.C.E., there also lived a stonemason with
a muscular build and a keen mind, Socrates [SOK-ruh-teez] (470–399 B.C.E.).
He wrote nothing, but we know quite a bit about him from Plato’s famous dia-
logues, in which Socrates almost always stars. (Plato’s later dialogues reflect
Plato’s own views, even though “Socrates” is doing the speaking in them. But we
are able to extract a reasonably detailed picture of Socrates from the earlier
dialogues.)
Given the spirit of the times, it is not surprising that Socrates shared some of
the philosophical interests and practices of the Sophists. We must imagine him
wandering about the city, engaging citizens in discussion and argument. He was a
brilliant debater, and he was idolized by.
353Socrates, PlatoThus the soul, since it is immorta.docxgilbertkpeters11344
35
3
Socrates, Plato
Thus the soul, since it is immortal and has been born many times, and has
seen all things both here and in the other world, has learned everything
that is. —Plato, Meno
Love [is] between the mortal and the immortal. . . . [It is] a grand spirit which
brings together the sensible world and the eternal world and merges them
into one great whole. —Diotima in Plato’s Symposium, 202e
I [Socrates] affirm that the good is the beautiful. —Plato’s Lysis, 216d
f you have heard of only one philosopher, it is probably one of the big three:
Socrates, Plato, or Aristotle.These three were the most important philosophers
of ancient Greece and in some respects the most important, period. Plato was the
pupil of Socrates, and Aristotle was the pupil of Plato.This chapter covers Socrates
and Plato; the following chapter, Aristotle.
SOCRATES
In the fifth century B.C.E., the center of Western civilization was Athens, a city-state
and a democracy. This period of time was some three centuries after the first
Olympic Games and the start of alphabetic writing, and approximately one cen-
tury before Alexander the Great demonstrated that it is possible to conquer the
world or what passed for it then. Fifty thousand citizens of Athens governed the
city and the city’s empire. Athenians did not settle disputes by brawling but rather
I
36 Part One • Metaphysics and Epistemology: Existence and Knowledge
by discussion and debate. Power was not achieved through wealth or physical
strength or skill with weapons; it was achieved through words. Rhetoricians, men
and women with sublime skill in debate, created plausible arguments for almost
any assertion and, for a fee, taught others to do it too.
These rhetoricians, the Western world’s first professors, were the Sophists.
They were interested in practical things, and few had patience with metaphysical
speculation. They demonstrated their rhetorical abilities by “proving” the seem-
ingly unprovable—that is, by attacking commonly held views.The net effect was
an examination and a critique of accepted standards of behavior within Athenian
society. In this way, moral philosophy began. We will return to this topic in
Chapter 10.
At the same time in the fifth century B.C.E., there also lived a stonemason with
a muscular build and a keen mind, Socrates [SOK-ruh-teez] (470–399 B.C.E.).
He wrote nothing, but we know quite a bit about him from Plato’s famous dia-
logues, in which Socrates almost always stars. (Plato’s later dialogues reflect
Plato’s own views, even though “Socrates” is doing the speaking in them. But we
are able to extract a reasonably detailed picture of Socrates from the earlier
dialogues.)
Given the spirit of the times, it is not surprising that Socrates shared some of
the philosophical interests and practices of the Sophists. We must imagine him
wandering about the city, engaging citizens in discussion and argument. He was a
brilliant debater, and he was idolized by many youn.
Handout--Platos GorgiasPlato-Gorgias In the Gorgias, Plato brJeanmarieColbert3
Handout--Plato's Gorgias
Plato-Gorgias
In the Gorgias, Plato brings three primary charges against rhetoric:
1) Rhetoric can’t be called an art because it has no object. Socrates’ argument takes three forms: (a) since all arts use discourse there is no need to call rhetoric an art in and of itself. And, (b) if, like Gorgias, we define rhetoric as public speaking in assemblies and courts with the purpose of persuading people as to what is right or wrong, then rhetoric is subservient to philosophy (which is the only art that can tell us what is right or wrong). Finally (c), if we do say that the object of rhetoric is speech itself, then we must explain why do not give speeches about speech itself. That is, no one argues that rhetoric, and knowledge/mastery of it is good itself. Rather we give speeches about other subjects [the “disciplinarity problem”], which will bring us back to (b). The real aim of rhetoric is persuasion of the human soul, which means that its domain should be knowledge of the human soul. But the dilemma is that this can’t be acknowledged in public, because if the audience finds out the rhetor has taken stock of their nature and designed her or his message to appeal to it, they will reject the rhetor, ensuring that her attempts at persuasion will fail. Socrates will use this to show that the rhetor does not really aim at knowing the soul nor wants to improve it, rather rhetoric is intrinsically marred by the real aim of the speaker to win at any cost. In fact Gorgias confirms this by his boast that he can prevail over any so called expert, such as the doctor, in either persuading an audience or being acclaimed by the masses. This reveals that for Gorgias the real purpose of rhetoric is to gain power over others [Socrates will argue that power over other requires power over oneself, in other words moderation, self-control, and a willingness for self-examination] and it is this appeal he uses to attract students.
2) Rhetoric is really a technique or knack that panders to base impulses of the masses. Socrates argues that since rhetoric cannot be used to ascertain truth and justice its aim must be to get people to assent to what appears to be true and just. But there is no reason to suppose that the rhetor knows what is true or just, and, more importantly, no reason to assume that the rhetor’s aim is to instill knowledge of what is true or just. Rather the only goal of rhetoric is to win. If the audience has knowledge of what is true and just, they will not be persuaded by the rhetor, they simply would follow the course of action they came to through reflection and reasoned conversation. Rhetoric, therefore, according to Socrates, can only induce belief in those who are ignorant of what is true or are afraid to do what is just, but are desperate to act in line with the “appearance” of justice (propriety).” Socrates argues that rhetoric is akin to cooking which appeals to the taste, the pleasure in eating. Of course we know that ...
7 Important Essays on World Peace | Is World Peace Possible in 2023. World Peace - PHDessay.com. Persuasive Essay: Persuasive essay about world peace. Peace Essay 2004. A Separate Peace Essay Prompts. ⭐ Peace titles for essays. FREE World Peace Essay. 2019-01-09.
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please link me to the essay
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Due Sunday
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Title Plato’s Gorgias is a discussion of the problem of rhetoric .docx
1. Title :
Plato’s Gorgias is a discussion of the problem of rhetoric and
the need for conversation. What is rhetoric, according to Plato,
and why is it so dangerous? Does he convince the reader that
discourse [words] can be used inappropriately and in dangerous
ways?
MLA format / 1000 words / use 1~2 citation
And before write read
Gor. Rhetoric, Socrates, is my art.
Soc. Then I am to call you a rhetorician?
Gor. Yes, Socrates, and a good one too, if you would call me
that which, in Homeric language, "I boast myself to be."
Soc. I should wish to do so.
Gor. Then pray do.
Soc. And are we to say that you are able to make other men
rhetoricians?
Gor. Yes, that is exactly what I profess to make them, not only
at Athens, but in all places.
Soc. And will you continue to ask and answer questions,
Gorgias, as we are at present doing and reserve for another
occasion the longer mode of speech which Polus was
attempting? Will you keep your promise, and answer shortly the
questions which are asked of you?
Gor. Some answers, Socrates, are of necessity longer; but I will
do my best to make them as short as possible; for a part of my
2. profession is that I can be as short as any one.
Soc. That is what is wanted, Gorgias; exhibit the shorter method
now, and the longer one at some other time.
Gor. Well, I will; and you will certainly say, that you never
heard a man use fewer words.
Soc. Very good then; as you profess to be a rhetorician, and a
maker of rhetoricians, let me ask you, with what is rhetoric
concerned: I might ask with what is weaving concerned, and
you would reply (would you not?), with the making of
garments?
Gor. Yes.
Soc. And music is concerned with the composition of
melodies?
Gor. It is.
Soc. By Here, Gorgias, I admire the surpassing brevity of your
answers.
Gor. Yes, Socrates, I do think myself good at that.
Soc. I am glad to hear it; answer me in like manner about
rhetoric: with what is rhetoric concerned?
Gor. With discourse.
Soc. What sort of discourse, Gorgias?-such discourse as would
teach the sick under what treatment they might get well?
Gor. No.
3. Soc. Then rhetoric does not treat of all kinds of discourse?
Gor. Certainly not.
Soc. And yet rhetoric makes men able to speak?
Gor. Yes.
Soc. And to understand that about which they speak?
Gor. Of course.
Soc. But does not the art of medicine, which we were just now
mentioning, also make men able to understand and speak about
the sick?
Gor. Certainly.
Soc. Then medicine also treats of discourse?
Gor. Yes.
Soc. Of discourse concerning diseases?
Gor. Just so.
Soc. And does not gymnastic also treat of discourse concerning
the good or evil condition of the body?
Gor. Very true.
Soc. And the same, Gorgias, is true of the other arts:-all of them
treat of discourse concerning the subjects with which they
severally have to do.
Gor. Clearly.
4. Soc. Then why, if you call rhetoric the art which treats of
discourse, and all the other arts treat of discourse, do you not
call them arts of rhetoric?
Gor. Because, Socrates, the knowledge of the other arts has only
to do with some sort of external action, as of the hand; but there
is no such action of the hand in rhetoric which works and takes
effect only through the medium of discourse. And therefore I
am justified in saying that rhetoric treats of discourse.
Soc. I am not sure whether I entirely understand you, but I dare
say I shall soon know better; please to answer me a question:-
you would allow that there are arts?
Gor. Yes.
Soc. As to the arts generally, they are for the most part
concerned with doing, and require little or no speaking; in
painting, and statuary, and many other arts, the work may
proceed in silence; and of such arts I suppose you would say
that they do not come within the province of rhetoric.
Gor. You perfectly conceive my meaning, Socrates.
Soc. But there are other arts which work wholly through the
medium of language, and require either no action or very little,
as, for example, the arts of arithmetic, of calculation, of
geometry, and of playing draughts; in some of these speech is
pretty nearly co-extensive with action, but in most of them the
verbal element is greater-they depend wholly on words for their
efficacy and power: and I take your meaning to be that rhetoric
is an art of this latter sort?
Gor. Exactly.
5. Soc. And yet I do not believe that you really mean to call any of
these arts rhetoric; although the precise expression which you
used was, that rhetoric is an art which works and takes effect
only through the medium of discourse; and an adversary who
wished to be captious might say, "And so, Gorgias, you call
arithmetic rhetoric." But I do not thinkthat you really call
arithmetic rhetoric any more than geometry would be so called
by you.
Gor. You are quite right, Socrates, in your apprehension of my
meaning.
Soc. Well, then, let me now have the rest of my answer:-seeing
that rhetoric is one of those arts which works mainly by the use
of words, and there are other arts which also use words, tell me
what is that quality in words with which rhetoric is concerned:-
Suppose that a person asks me about some of the arts which I
was mentioning just now; he might say, "Socrates, what is
arithmetic?" and I should reply to him, as you replied to me,
that arithmetic is one of those arts which take effect through
words. And then he would proceed to ask: "Words about what?"
and I should reply, Words about and even numbers, and how
many there are of each. And if he asked again: "What is the art
of calculation?" I should say, That also is one of the arts which
is concerned wholly with words. And if he further said,
"Concerned with what?" I should say, like the clerks in the
assembly, "as aforesaid" of arithmetic, but with a difference,
the difference being that the art of calculation considers not
only the quantities of odd and even numbers, but also their
numerical relations to themselves and to one another. And
suppose, again, I were to say that astronomy is only word-he
would ask, "Words about what, Socrates?" and I should answer,
that astronomy tells us about the motions of the stars and sun
and moon, and their relative swiftness.
Gor. You would be quite right, Socrates.
6. Soc. And now let us have from you, Gorgias, the truth about
rhetoric: which you would admit (would you not?) to be one of
those arts which act always and fulfil all their ends through the
medium of words?
Gor. True.
Soc. Words which do what? I should ask. To what class of
things do the words which rhetoric uses relate?
Gor. To the greatest, Socrates, and the best of human things.
Soc. That again, Gorgias is ambiguous; I am still in the dark:
for which are the greatest and best of human things? I dare say
that you have heard men singing at feasts the old drinking song,
in which the singers enumerate the goods of life, first health,
beauty next, thirdly, as the writer of the song says, wealth
honesty obtained.
Gor. Yes, I know the song; but what is your drift?
Soc. I mean to say, that the producers of those things which the
author of the song praises, that is to say, the physician, the
trainer, the money-maker, will at once come to you, and first
the physician will say: "O Socrates, Gorgias is deceiving you,
for my art is concerned with the greatest good of men and not
his." And when I ask, Who are you? hewill reply, "I am a
physician." What do you mean? I shall say. Do you mean that
your art produces the greatest good? "Certainly," he will
answer, "for is not health the greatest good? What greater good
can men have, Socrates?" And after him the trainer will come
and say, "I too, Socrates, shall be greatly surprised if Gorgias
can show more good of his art than I can show of mine." To him
again I shall say, Who are you, honest friend, and what is your
business? "I am a trainer," he will reply, "and my business is to
7. make men beautiful and strong in body." When I have done with
the trainer, there arrives the money-maker, and he, as I expect,
utterly despise them all. "Consider Socrates," he will say,
"whether Gorgias or any one-else can produce any greater good
than wealth." Well, you and I say to him, and are you a creator
of wealth? "Yes," he replies. And who are you? "A money-
maker." And do you consider wealth to be the greatest good of
man? "Of course," will be his reply. And we shall rejoin: Yes;
but our friend Gorgias contends that his art produces a greater
good than yours. And then he will be sure to go on and ask,
"What good? Let Gorgias answer." Now I want you, Gorgias, to
imagine that this question is asked of you by them and by me;
What is that which, as you say, is the greatest good of man, and
of which you are the creator? Answer us.
Gor. That good, Socrates, which is truly the greatest, being that
which gives to men freedom in their own persons, and to
individuals the power of ruling over others in their several
states.
Soc. And what would you consider this to be?
Gor. What is there greater than the word which persuades the
judges in the courts, or the senators in the council, or the
citizens in the assembly, or at any other political meeting?-if
you have the power of uttering this word, you will have the
physician your slave, and the trainer your slave, and the money-
maker of whom you talk will be foundto gather treasures, not
for himself, but for you who are able to speak and to persuade
the multitude.
Soc. Now I think, Gorgias, that you have very accurately
explained what you conceive to be the art of rhetoric; and you
mean to say, if I am not mistaken, that rhetoric is the artificer
of persuasion, having this and no other business, and that this is
her crown and end. Do you know any other effect of rhetoric
8. over and above that of producingpersuasion?
Gor. No: the definition seems to me very fair, Socrates; for
persuasion is the chief end of rhetoric.
Soc. Then hear me, Gorgias, for I am quite sure that if there
ever was a man who-entered on the discussion of a matter from
a pure love of knowing the truth, I am such a one, and I should
say the same of you.
Gor. What is coming, Socrates?
Soc. I will tell you: I am very well aware that do not know
what, according to you, is the exact nature, or what are the
topics of that persuasion of which you speak, and which is
given by rhetoric; although I have a suspicion about both the
one and the other. And I am going to ask-what is this power of
persuasion which is given by rhetoric, and aboutwhat? But why,
if I have a suspicion, do I ask instead of telling you? Not for
your sake, but in order that the argument may proceed in such a
manner as is most likely to set forth the truth. And I would have
you observe, that I am right in asking this further question: If I
asked, "What sort of a painter is Zeuxis?" and you said, "The
painter of figures," should I not be right in asking, What kind of
figures, and where do you find them?"
Gor. Certainly.
Soc. And the reason for asking this second question would be,
that there are other painters besides, who paint many other
figures?
Gor. True.
Soc. But if there had been no one but Zeuxis who painted them,
then you would have answered very well?
9. Gor. Quite so.
Soc. Now I was it to know about rhetoric in the same way;-is
rhetoric the only art which brings persuasion, or do other arts
have the same effect? I mean to say-Does he who teaches
anything persuade men of that which he teaches or not?
Gor. He persuades, Socrates,-there can be no mistake about
that.
Soc. Again, if we take the arts of which we were just now
speaking:-do not arithmetic and the arithmeticians teach us the
properties of number?
Gor. Certainly.
Soc. And therefore persuade us of them?
Gor. Yes.
Soc. Then arithmetic as well as rhetoric is an artificer of
persuasion?
Gor. Clearly.
Soc. And if any one asks us what sort of persuasion, and about
what,-we shall answer, persuasion which teaches the quantity of
odd and even; and we shall be able to show that all the other
arts of which we were just now speaking are artificers of
persuasion, and of what sort, and about what.
Gor. Very true.
Soc. Then rhetoric is not the only artificer of persuasion?
10. Gor. True.
Soc. Seeing, then, that not only rhetoric works by persuasion,
but that other arts do the same, as in the case of the painter, a
question has arisen which is a very fair one: Of what persuasion
is rhetoric the artificer, and about what?-is not that a fair way
of putting the question?
Gor. I think so.
Soc. Then, if you approve the question, Gorgias, what is the
answer?
Gor. I answer, Socrates, that rhetoric is the art of persuasion in
courts of law and other assemblies, as I was just now saying,
and about the just and unjust.
Soc. And that, Gorgias, was what I was suspecting to be your
notion; yet I would not have you wonder if by-and-by I am
found repeating a seemingly plain question; for I ask not in
order to confute you, but as I was saying that the argument may
proceed consecutively, and that we may not get the habit of
anticipating and suspecting the meaning of one another's words;
I would have you develop your own views in your own way,
whatever may be your hypothesis.
Gor. I think that you are quite right, Socrates.
Soc. Then let me raise another question; there is such a thing as
"having learned"?
Gor. Yes.
Soc. And there is also "having believed"?
Gor. Yes.
11. Soc. And is the "having learned" the same "having believed,"
and are learning and belief the same things?
Gor. In my judgment, Socrates, they are not the same.
Soc. And your judgment is right, as you may ascertain in this
way:-If a person were to say to you, "Is there, Gorgias, a false
belief as well as a true?" -you would reply, if I am not
mistaken, that there is.
Gor. Yes.
Soc. Well, but is there a false knowledge as well as a true?
Gor. No.
Soc. No, indeed; and this again proves that knowledge and
belief differ.
Gor. Very true.
Soc. And yet those who have learned as well as those who have
believed are persuaded?
Gor. Just so.
Soc. Shall we then assume two sorts of persuasion,-one which is
the source of belief without knowledge, as the other is of
knowledge?
Gor. By all means.
Soc. And which sort of persuasion does rhetoric create in courts
of law and other assemblies about the just and unjust, the sort
of persuasion which gives belief without knowledge, or that
12. which gives knowledge?
Gor. Clearly, Socrates, that which only gives belief.
Soc. Then rhetoric, as would appear, is the artificer of a
persuasion which creates belief about the just and unjust, but
gives no instruction about them?
Gor. True.
Soc. And the rhetorician does not instruct the courts of law or
other assemblies about things just and unjust, but he creates
belief about them; for no one can be supposed to instruct such a
vast multitude about such high matters in a short time?
Gor. Certainly not.
Soc. Come, then, and let us see what we really mean about
rhetoric; for I do not know what my own meaning is as yet.
When the assembly meets to elect a physician or a shipwright or
any other craftsman, will the rhetorician be taken into counsel?
Surely not. For at every election he ought to be chosen who is
most skilled; and, again, when walls have to be built or
harbours or docks to be constructed, not the rhetorician but the
master workman will advise; or when generals have to be
chosen and an order of battle arranged, or a proposition taken,
then the military will advise and not the rhetoricians: what do
you say, Gorgias? Since you profess to be a rhetorician and a
maker of rhetoricians, I cannot do better than learn the nature of
your art from you. And here let me assure you that I have your
interest in view as well as my own. For likely enoughsome one
or other of the young men present might desire to become your
pupil, and in fact I see some, and a good many too, who have
this wish, but they would be too modest to question you. And
therefore when you are interrogated by me, I would have you
imagine that you are interrogated by them. "What is the use of
13. coming to you, Gorgias? they will say about what will you teach
us to advise the state?-about the just and unjust only, or about
those other things also which Socrates has just mentioned? How
will you answer them?
Gor. I like your way of leading us on, Socrates, and I will
endeavour to reveal to you the whole nature of rhetoric. You
must have heard, I think, that the docks and the walls of the
Athenians and the plan of the harbour were devised in
accordance with the counsels, partly of Themistocles, and partly
of Pericles, and not at the suggestion of thebuilders.
Soc. Such is the tradition, Gorgias, about Themistocles; and I
myself heard the speech of Pericles when he advised us about
the middle wall.
Gor. And you will observe, Socrates, that when a decision has
to be given in such matters the rhetoricians are the advisers;
they are the men who win their point.
Soc. I had that in my admiring mind, Gorgias, when I asked
what is the nature of rhetoric, which always appears to me,
when I look at the matter in this way, to be a marvel of
greatness.
Gor. A marvel, indeed, Socrates, if you only knew how rhetoric
comprehends and holds under her sway all the inferior arts. Let
me offer you a striking example of this. On several occasions I
have been with my brother Herodicus or some other physician to
see one of his patients, who would not allow the physician to
give him medicine, or apply a knife or hot iron to him; and I
have persuaded him to do for me what he would not do for the
physician just by the use of rhetoric. And I say that if a
rhetorician and a physician were to go to any city, and had there
to argue in the Ecclesia or any other assembly as to which of
them should be elected state-physician, the physician would
14. have no chance; but he who could speak would be chosen if he
wished; and in a contest with a man of any other profession the
rhetorician more than any one would have the power of getting
himself chosen, for he can speak more persuasively to the
multitude than any of them, and on any subject. Such is the
nature and power of the art of rhetoric And yet, Socrates,
rhetoric should be used like any other competitive art, not
against everybody-the rhetorician ought not to abuse his
strength any more than a pugilist or pancratiast or other master
of fence; because he has powers which are more than a match
either for friend or enemy, he ought not therefore to strike, stab,
or slay his friends. Suppose a man to have been trained in the
palestra and to be a skilful boxer-he in the fulness of his
strength goes and strikes his father or mother or one of his
familiars or friends; but that is no reason why the trainers or
fencing-masters should be held in detestation or banished from
the city-surely not. For they taught their art for a good purpose,
to be used against enemies and evil-doers, in self-defence not in
aggression, and others have perverted their instructions, and
turned to a bad use their own strength and skill. But not on this
account are the teachers bad, neither is the art in fault, or bad in
itself; I should rather say that those who make a bad use of the
art are to blame. And the same argument holds good of rhetoric;
for the rhetorician can speak against all men and upon any
subject-in short, he can persuade the multitude better than any
other man of anything which he pleases, but he should not
therefore seek to defraud the physician or any other artist of his
reputation merely because he has the power; he ought to use
rhetoric fairly, as he would also use his athletic powers. And if
after having become a rhetorician he makes a bad use of his
strength and skill, his instructor surely ought not on that
account to be held in detestation or banished. For he was
intended by his teacher to make a good use of his instructions,
but he abuses them. And therefore he is the person who ought to
be held in detestation, banished, and put to death, and not his
instructor.
15. Soc. You, Gorgias, like myself, have had great experience of
disputations, and you must have observed, I think, that they do
not always terminate in mutual edification, or in the definition
by either party of the subjects which they are discussing; but
disagreements are apt to arise-somebody says that another has
not spoken truly or clearly; and then they get into a passion and
begin to quarrel, both parties conceiving that their opponents
are arguing from personal feeling only and jealousy of
themselves, not from any interest in the question at issue. And
sometimes they will go on abusing one another until the
company at last are quite vexed at themselves for ever listening
to such fellows. Why do I say this? Why, because I cannot help
feeling that you are now saying what is not quite consistent or
accordant with what you were saying at first about rhetoric. And
I am afraid to point this out to you, lest you should think that I
have some animosity against you, and that I speak, not for the
sake of discovering the truth, but from jealousy of you. Now if
you are one of my sort, I should like to cross-examine you, but
if not I will let you alone. And what is my sort? you will ask. I
am one of those who are very willing to be refuted if I say
anything which is not true, and very willing to refute any one
else who says what is not true, and quite as ready to be refuted
as to refute-I for I hold that this is the greater gain of the two,
just as the gain is greater of being cured of a very great evil
than of curing another. For I imagine that there is no evil which
a man can endure so great as an erroneous opinion about the
matters of which we are speaking and if you claim to be one of
my sort, let us have the discussion out, but if you would rather
have done, no matter-let us make an end of it.