In Plato’s Gorgias, Plato reject’s rhetoric as false art of flattery. Plato assumes the role of Socrates and Gorgias and engages in a dialogue about the legitimacy of rhetoric as a techne. As Socrates, Plato mercilessly attacks Gorgias and his ideas, asserting that rhetoric is a corrupt art used for self-gain. However, in Plato’s Phaedrus, he asserts a different view. Plato suggests that rhetoric, when used to better the individual’s soul and for the good of society, is a valid art.

Like in Gorgias, in Phaedrus Plato assumes the roles of Socrates and Phaedrus and engages in dialogue about love, the soul, and particularly rhetoric. Plato through Socrates suggests that using speech to bring order to society and the soul is a moral use of rhetoric. Contrary to in Gorgias, Socrates says that this use of rhetoric can be considered a techne, whose foundations lay in understanding the soul and truth. Plato asserts that mastery of this techne lies in understanding the different types of souls, their parts (love, honor, and lust), and how to best persuade them. Although it does involve persuasion, Plato’s techne of rhetoric’s aim is to promote and work toward a healthy soul and state.

In Phaedrus, we are introduced to a view in sharp contrast to the views Plato typically shares about rhetoric. Plato seems to recognize that rhetoric, when studied and used properly, can greatly benefit the individual and the state. Considering how strongly Plato rejects rhetoric in Gorgias, the views he presents in Phaedrus are surprising at first glance. However, when you realize that Plato actively engages in the use of rhetoric, it’s no surprise that Plato can come to the conclusion that rhetoric has moral uses, especially since Plato seems to see himself as morally righteous.

Help Received: Herrick – Chapter 3