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Importance of rhetoric
Relevance of rhetoric to teacher
Socrates in rhetoric
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Socratic dialectic can be bluntly described as a pursuit to seek for wisdom concluded by an in depth understanding through a group dialogue. Whereas sophistry can be described as a deceiving type of confab, this values debates and argumentation that teach virtue. The aim of a Socratic dialectic is to establish truth from discussion which helps those within a group to establish veracity on a basic or broader subject. Rhetoricians or Sophist teach the purpose of virtue; sophist way of communicating would prefer to argue and debate specific subjects, which only in turns leads to skeptism, and success of a winner. Clearly seen Socratic dialectic is an approach to a conversation that opens up a dialogue which allows participants to speak and gain knowledge from others, thusly leading to a truth that cannot be revealed through sophistry.
Within The Symposium, the Socratic Dialectic starts with the claims of Phaedrus that love “is the most ancient of the gods, and the most honored, and the most powerful in helping men gain virtue and blessedness, whether they are alive or have passed away” (Plato, Symposium 180B)(Plat. Sym.180b). Then Pausanias says that there are at least two kinds of love: sacred and profane, and one can never completely reject both of them (Plato, Symposium 180D-181D)Next, are the views of Eryximachus, he explains that there are two types of Eros (Good, and Bad) he begins by explaining how its’ disturbing human life only, into a general principle bearing on all existence, by which conflicting elements are brought into harmony (Plato, Symposium 186A-B)(186a-b). Aristophanes states originally that there were three types of human beings: male, female, and androgynous. Each human being had two heads and two sets of sex...
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Plato. "Symposium ." Plato. Symposium . Hackett Publishing Company, n.d. 189E-190C, 190E-192E, 193A-B.
Plato. "Symposium ." Plato. Symposium . Hackett Publishing Company, n.d. 201D-203B.
Plato. "Symposium ." Plato. Symposium . Hackett Publishing Company, n.d. 198B-199B.
Plato. "Symposium ." Plato. Symposium . Hackett Publishing Company, n.d. 199C-201C.
Plato. "Symposium ." Plato. Symposium . Hackett Publishing Company, n.d. 198E-199A.
Plato. "Symposium ." Plato. Symposium . Hackett Publishing Company, n.d. 196C.
Plato. "Symposium ." Plato. Symposium . Hackett Publishing Company, n.d. 200A-B.
Plato. "Symposium ." Plato. Symposium . Hackett Publishing Company, n.d. 221E.
Plato. "Symposium ." Plato. Symposium . Hackett Publishing Company, n.d. 222D.
Plato. "Symposium ." Plato. Symposium . Hackett Publishing Company, n.d. 216A.
Aristophanes believes that two humans used to be combined as one, and we were separated by the Gods because they thought we had too much power together. He thinks the purpose of love is to seek out our other half and be with them. In his speech, however, he fails to think about whether or not our other half is good or bad. Diotima takes goodness into account. She says “…a lover does not seek the half or the whole, unless, my friend, it turns out to be good as well” (205E). Her speech is superior to Aristophanes’ because she states clearly that you are not supposed to love someone unless they are good. By good I mean having knowledge and wisdom.
“EΡΩΣ” by Robert Bridges has a contradictory concept of what humans view as love, thus the negative and positive comparisons are between Eros different angles in love and lust. For instance, Eros is described as both having “exuberant flesh so fair” yet “Ere from his chaste marmoreal,” thus stating he has both a sexual, savage appearance, yet a pure and smooth one also. The speaker also states, “Surely thy body is thy mind, for thy face is nought to find…” where Eros is being described as a pretty boy who beyond his looks has no brain. Both these descriptions, of a sexual appearance and having no brains, depict that ...
In classical Greek literature the subject of love is commonly a prominent theme. However, throughout these varied texts the subject of Love becomes a multi-faceted being. From this common occurrence in literature we can assume that this subject had a large impact on day-to-day life. One text that explores the many faces of love in everyday life is Plato’s Symposium. In this text we hear a number of views on the subject of love and what the true nature of love is. This essay will focus on a speech by Pausanius. Pausanius’s speech concentrates on the goddess Aphrodite. In particular he looks at her two forms, as a promoter of “Celestial Love” as well as “Common Love.” This idea of “Common Love” can be seen in a real life context in the tragedy “Hippolytus” by Euripides. This brings the philosophical views made by Pausanius into a real-life context.
The following essay aims to discuss the opinion that Socrates should not be considered a Sophist, with one’s chosen focal point to be how although he may have shared many qualities, it is his differences from this group which set him apart in a group of his own. The ideas one shall go on to discuss include how Socrates can be equated with the Sophists, as he too saw the importance of this discussion and education of the moral society, the pursuit of such education lead to hostility towards both the Sophists and Socrates, both of whom were accused of impiety and corruption of the youth.One shall go on to argue against this interpretation however, presenting ideas around Socrates methods and
In the Symposium, a most interesting view on love and soul mates are provided by one of the characters, Aristophanes. In the speech of Aristophanes, he says that there is basically a type of love that connects people. Aristophanes begins his description of love by telling the tale of how love began. He presents the tale of three sexes: male, female, and a combination of both. These three distinct sexes represented one’s soul. These souls split in half, creating a mirror image of each one of them. Aristophanes describes love as the search for the other half of your soul in this quote: “When a man’s natural form was split in two, each half went round looking for its other half. They put their arms around one another, and embraced each other, in their desire to grow together again. Aristophanes theme is the power of Eros and how not to abuse it.
Socrates is as a person who is profoundly wise, a person who has understood planes of reality far higher than what is understood by most people. He is depicted as one who has been outside the cave and who is no longer imprisoned by the illusions of the ordinary world. He is depicted as a skilled communicator who can ask people to question and examine even their most cherished assumptions. The Socratic Method is based on a dialogue between two or more people who may hold differing views, but wish to pursue the truth by seeking agreement with one another, Socrates used it quite differently in that he believed that knowledge was instinctive and could be brought out by means of skillful questioning. In many ways, Socrates resembled the Sophists.
When it comes to adultery, love is the most important factor in determining if it’s wrong or right. In Plato’s Symposium, love is discussed among Phaedrus, Pausanias, Eryximachus, Aristophanes Agathon and Socrates. Pausanias is the most important when discussing adultery. Pausanias points out that there are two types of love, Common Aphrodite’s Love and Love of Heavenly Aphrodite. Common love is the root of adultery. It is the love that has plagued the whole world for the past hundreds of years. It is the love shared between two people only for their selfish sexual pleasures. While Heavenly love is the spiritual love between an elder and a boy that provides guidance, and I believe it is the cure for the devastating plague of common love. Most people share common love and have no real soulful love connection between them. In the Symposium, Pausanias refers to a love he calls the common love in which a person is more attached “to the body more than the soul, and to the least intelligent partners, since all they care about is completing the sexual act” (166). Which relates to adultery in that committing sexual acts with someone else’s body is ultimately meaningless if the person is not attached to the soul of the other person. I claim that adultery is morally permissible because having sexual intercores with someone else has little
In Plato’s work Symposium, Phaedrus, Pausania, Eryximachus, Aristophane and Agathon, each of them presents a speech to either praise or definite Love. Phaedrus first points out that Love is the primordial god; Pausanias brings the theme of “virtue” into the discussion and categorizes Love into “good” one or “bad” one; Eryximachus introduces the thought of “moderation’ and thinks that Love governs such fields as medicine and music; Aristophanes draws attention to the origin and purposes of Love; Agathon enunciates that the correct way to present an eulogy is first to praise its nature and gifts. As the last speaker, and the most important one, Socrates connects his ideas with Diotima of Mantinea’s story of Love’s origin, nature and purpose. Different from the earlier five speakers who regard Love as an object and praise different sides of it, Socrates, referring to Diotima’s idea, considers Love as a pursuit of beauty gradually from “physical beauty of people in general” (Symposium, Plato, 55) to the “true beauty” (55).
Peter Geach’s essay on the Socratic fallacy poses a large problem for the Socratic method of obtaining answers to the What-is-F? question. He claims that Socrates makes an error when he refuses to accept examples as knowledge, primarily citing the Euthyphro as the source. In my last essay, I examined whether or not Socrates commits the Socratic fallacy in two of the early dialogues, namely, the Euthyphro and the Laches. So, I shall begin by giving a brief recapitulation of my previous essay as well as outlining Geach’s Socratic fallacy. Additionally, I will bring up an objection that Beversluis raises to my view. Then I shall explain the importance of the fallacy and the theory of the fallacy within the Socratic dialogues as it relates to
I have always thought that there was only one type of love, which was that feeling of overwhelming liking to someone else. I am aware that Lust does exist and that it is separate from Love, being that the desire for someone's body rather their mind. In Plato's Symposium, Plato speaks of many different types of love, loves that can be taken as lust as well. He writes about seven different points of view on love coming from the speakers that attend the symposium in honor of Agathon. Although all these men bring up excellent points on their definitions on love, it is a woman that makes the best definition be known. I will concentrate on the difference between the theory of Common and Heavenly love brought up by Pausanias and the important role that Diotima plays in the symposium.
In the Aeneid, love is depicted as an uncontrollable emotion. Venus and Juno promote the romance between Dido and Aeneas. Dido, the queen of Carthage, begins to fall in love with Aeneas, even though she has vowed to her late husband that she would set her “face against marriage” (Virgil 975). Aeneas falls in love with Dido and remains with her in Carthage, even though he knows that he must continue his travel to Rome. Love is a passion which consumes the soul in spite of its will. It is an “inward fire” (Virgil 976). Juno arranges it so that Dido and Aeneas consummate their love in a cave during a storm. Again, mortals have little or no control over their loves. The gods are the ones who cause people to fall in love.
First, to get back on track, it is important to look at the three separate levels of love, and it would make sense to first look at eros. Eros is a romantic love, the kind of love one would have towards a beautiful object, or person. It is that sexual drive that is most apparent at the early stages of a relationship. This could be considered to be the first definition people would think of when questioned about the meaning of love. In fact in a more layman attempt at understanding eros one can think of the feeling one has during a crush, where a person’s affections are aimed at a single individual.
Plato is one of the most famous Greek philosophers who has many published works that contributes to the field of ethics. In many of his philosophical debates, Plato claims that the soul never perishes after death and only the body dies. One of Plato 's famous works that argues for the immortality of the soul is the Socratic dialogue, The Phaedo. In this dialogue, Phaedo is telling the story of Socrates ' death, who appears as the main character in the dialogue. Socrates was executed by drinking poison hemlock after the state of Athens accused him of corrupting the youth. The dialogue depicts Socrates as a great philosopher who does not fear death and remains calm while practicing philosophical debates with his students during his last few hours
with some very different views of love as brought to us by Agathon, Phaedrus and
Some people believe that there is no such thing as “true love” they believe that love is nothing but an illusion designed by social expectations. These people believe that love ultimately turns into pain and despair. This idea in some ways is true. Love is not eternal it will come to an end one way or another, but the aspect that separates true love from illusion, is the way love ends. “True Love” is much too powerful to be destroyed by Human imperfection; it may only be destroyed by a force equal to the power of love. Diotima believed that “Love is wanting to posses the good forever” In other words love is the desire to be immortal and the only way that we are able to obtain immortality is through reproduction, and since the act of reproduction is a form of sexual love, then sexual love is in fact a vital part of “True love”. Sexual love is not eternal. This lust for pleasure will soon fade, but the part of love that is immortal, is a plutonic love. You can relate this theory to the birth of love that Diotima talks about. She says that love was born by a mortal mother and immortal father. The mother represents the sexual love, the lust for pleasure. The father represents the plutonic love that is immortal. Plutonic love is defined as a true friendship, the purest of all relationships. A true plutonic love will never die; it transcends time, space, and even death.