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

Natural talent can be loosely defined as an innate ability to perform a certain skill or set of skills. In Ancient Greece, we can see Greek philosophers and sophists teaching and questioning natural talent. From Greek Hellenism, we can gather that this idea of natural talent was thought of as a gift from the gods. However, Isocrates in “Against the Sophists” talks about how those with natural talent have developed their skill though practical experience. This ties into the general theme of this era in Greek history where many people were starting to question the gods and religion.

The idea of natural talent started to become a topic of debate as education started to become more readily available for Greek citizens. People started to question if it was possible to learn and master a skill rather than having to be born with the natural ability to perform the skill. For citizens looking to develop their oratory skills so they could rise in the Greek hierarchy, this was especially important. Rather than being born into aristocracy, was it possible to develop your skills and rise to prominence?

Even today we ask similar questions about natural talent. In particular, sports and athletics typically seem to be the area where this comes into question. We can see most people, with discipline and practice, have the ability to learn a sport and master it. However, there are those that a simply physically better suited to perform certain sports. For example, Michael Phelps’ body is naturally suited for swimming due to his physical features being more hydrodynamic than the average person. We can also see this phenomenon in politicians and leaders today. Some people are simply naturally better at persuasion and leadership, however that doesn’t mean everyone can’t develop these skills. Natural talent has been an ongoing topic of debate since ancient times, so by this we can at least see that there may be some validity to the idea.

Help Received: “Against the Sophists”

From this week’s readings on Gorgias and “Rhetoric and Display”, I’ve gathered that rhetoric of display is the use of rhetoric to exploit physical beauty, societal ideals, and in general the embellishment of language to accomplish gaining the favor of an audience. Some examples of this were the praise of fallen soldiers as heroes in order to justify the conflicts the Greeks were engaged in and the use of speeches at public events, such as festivals and athletic events, to further push the Greek doxa, or cultural values.

After revisiting my artifact, the vase depicting the Greek school, I can confidently say that the vase could be considered an example of rhetoric of display. The vase depicts a key part of ancient Greek society, pursuit of knowledge and further education. In the case of this vase, we can assume the maker was attempting to give praise to the Greeks’ love of the arts and study. As rhetoric, can be used to convince us that the ancient Greeks were an advanced and sophisticated society, one which we should draw from to learn. However, even more beneficial to the Greeks, by trading this to other city states or empires, the Greeks could spread the view that Greece was a highly advanced society with highly educated citizens. This could be used to persuade these other peoples to travel to and trade with the Greeks, resulting in more commerce and wealth for Greece. We can tie this back to Isocrates where he used rhetoric as a means to help the community, rather than for personal advancement.

To the untrained eye, this is just an old pot, but to those of us that recognize rhetoric and its forms and uses, we can see a strategic avenue of persuasion used to help uphold Greek doxa and promote commerce throughout the old world.

Help Received: Gorgias Readings and “Rhetoric and Display”