Journal articles: 'Gorgias (Plato)'

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DeFilippo, Joseph G. "Plato, Gorgias." Ancient Philosophy 10, no. 1 (1990): 116–19. http://dx.doi.org/10.5840/ancientphil199010138.

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Evans, J. "Review. The Gorgias. Plato gorgias. R Waterfield." Classical Review 46, no. 2 (February 1, 1996): 224–26. http://dx.doi.org/10.1093/cr/46.2.224.

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Tusi, Jacqueline. "Between Rhetoric and Sophistry: The Puzzling Case of Plato’s Gorgias." Apeiron 53, no. 1 (January 28, 2020): 59–80. http://dx.doi.org/10.1515/apeiron-2018-0099.

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AbstractThe case of Gorgias’ profession has been an object of ongoing dispute among scholars. This is mainly because in some dialogues Plato calls Gorgias a rhetorician, in others a sophist. The purpose of this article is to show that a solution only emerges in the Gorgias, where Plato presents Gorgias’ goals as a rhetorician and its associated arts. On this basis, Plato introduces a systematic division between genuine arts and fake arts, including rhetoric and sophistry, thereby identifying their conceptual differences and similarities. The paper concludes by arguing that Gorgias can be called both a rhetorician and a sophist, provided that the labeling is done from different perspectives.

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Di Iulio, Erminia. "Gorgias and Plato’s Sophist ." Rhizomata 11, no. 2 (December 6, 2023): 208–26. http://dx.doi.org/10.1515/rhiz-2023-0009.

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Abstract My aim is to investigate the link between Plato’s Sophist and Gorgias’s treatise On What Is Not. This relationship is worth examining because Gorgias’s treatise constitutes an essential, but insufficiently studied stage in the intellectual journey leading from Parmenides to the Sophist. My claims are that 1) Plato’s agenda in the Sophist perfectly meets the challenges Gorgias raises in the first thesis of his treatise, that 2) this becomes clear once we focus on Gorgias’s and Plato’s respective use of the verb ‘to be’ and, finally, that 3) Plato is able to overcome Parmenides’s impasse precisely because he deals with Gorgias’s treatise.

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Robertson, David. "Plato on Conversation and Experience." Philosophy 84, no. 3 (June 5, 2009): 355–69. http://dx.doi.org/10.1017/s0031819109000369.

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AbstractPlato's dialogues show discourse strategies beyond purely intellectual methods of persuasion. The usual assumption is that linguistic understanding depends on a match of inner experiences. This is partly explained by an underlying engagement with the historical Gorgias on discourse and psychology, as well as Parmenides on philosophical logos. In the Gorgias and the Symposium, speakers cannot understand alien experiences by philosophical conversation alone. There is no developed alternative model of understanding in the Platonic dialogues. The difficulties in bringing ‘philistine souls’ into Socratic alignment are the result of possessing an inferior soul, suffering misdirected passions, or missing the philosophy bug.

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Shatalov, Keren. "In Praise of Gorgias." Illinois Classical Studies 47, no. 2 (October 1, 2022): 293–314. http://dx.doi.org/10.5406/23285265.47.2.05.

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Abstract In this essay I use Socrates's aside to Callicles at Gorgias 481c5–82b1 to argue that love is essential to philosophy on Plato's conception. On my reading, Plato uses the drama of the dialogue to critique the discussion therein against a standard for philosophy that is implicit in Socrates's remarks. Plato suggests that Socrates's exchange with Gorgias is the best of the three, since it best realizes the inseparable goals of pursuing truth and becoming more persuadable by reason. What makes it so is that between Socrates and Gorgias alone does there seem to be a genuine goodwill and love leading to an effective partnership in the social activity that is philosophy.

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Nepton, Samuel. "Pourrait-on convaincre Platon du bien-fondé de la philosophie pour enfants?" Studia Universitatis Babeș-Bolyai Philosophia 66, no. 3 (December 5, 2021): 135–60. http://dx.doi.org/10.24193/subbphil.2021.3.06.

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Could Plato be Convinced by the Merits of Philosophy for Children? The exclusion of childhood from the realm of philosophy traditionally dates back to the work of Plato. In his dialogues Gorgias and Republic, the founder of the Western philosophical tradition argues against a childish practice of philosophy: the search for truth is too serious and complex an undertaking for young people. This has led to a persistent presupposition that still hinders the implementation of the practice of philosophy with children. Our objective with this paper is to show that there is in fact a continuity between P4C and philosophy according to Plato. We present another reading of these Platonic reasons to show that they leave an opening for a playful and democratic approach to philosophy. Keywords: Plato, P4C, childhood, philosophy, play, care, Republic, Gorgias.

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Kerch, Thomas M. "Plato’s Menexenus: A Paradigm of Rhetorical Flattery." Polis: The Journal for Ancient Greek Political Thought 25, no. 1 (2008): 94–114. http://dx.doi.org/10.1163/20512996-90000127.

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The arguments advanced in this paper suggest that the Menexenus ought to be read as a pendent to the Gorgias and as an example of the way in which rhetoric that engages in flattery can harm the souls of its audience. The Menexenus was composed by Plato to illustrate precisely what sentiments ought to be avoided in public oratory, if the primary concern of speech-making is to benefit the lives of citizens. In addition to demonstrating the connections between the Menexenus and Gorgias, a portion of the paper examines the relation between Plato and Thucydides, arguing that there is perhaps more of an affinity between Plato and Thucydides than has previously been acknowledged. Pericles’ Funeral Oration and the speech in the Menexenus suggest that both Thucydides and Plato were deeply concerned with the negative effects of oratory on the political community.

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NORDQUEST, DAVID A. "Mill and the Gorgias." Utilitas 28, no. 1 (July 31, 2015): 19–27. http://dx.doi.org/10.1017/s0953820815000382.

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John Stuart Mill thought himself more indebted to Plato for his mental culture than to any other author. A study of his Gorgias translation and notes shows that arguments in On Liberty and Utilitarianism for individuality, freedom of discussion and the superiority of higher pleasures were probably shaped by that dialogue.

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Doyle, James. "Socrates and Gorgias." Phronesis 55, no. 1 (2010): 1–25. http://dx.doi.org/10.1163/003188610x12589452898769.

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AbstractIn this paper I try to solve some problems concerning the interpretation of Socrates’ conversation with Gorgias about the nature of rhetoric in Plato’s Gorgias (448e6-461b2). I begin by clarifying what, ethically, is at stake in the conversation (section 2). In the main body of the paper (sections 3-6) I address the question of what we are to understand Gorgias as believing about the nature of rhetoric: I criticise accounts given by Charles Kahn and John Cooper, and suggest an alternative account of my own. In the final section I spell out some of the implications of my account for the interpretation of the Gorgias, and of Plato more generally.

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Liebersohn, Yosef Z. "The Problem of Rhetoric's Materia in Plato's Gorgias (449c9-d9)." Rhetorica 29, no. 1 (2011): 1–22. http://dx.doi.org/10.1525/rh.2011.29.1.1.

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In this article I shall concentrate on ten lines in Plato's Gorgias (449c9–d9) dealing with what has come to be known as “rhetoric's materia question.” By taking Gorgias as a representative of the first stages of rhetoric in ancient Greek thought, and by a close analysis of Socrates' move in the above section, I shall pinpoint exactly where Plato located rhetoric in the consciousness of Gorgias, and by this offer a new perspective on one of the hot questions in secondary literature nowadays—the origin of ἡ τέχνηῥητοριϰή.

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Romani Mistretta, Marco. "A TEXTUAL NOTE TO PLATO, GORGIAS 465a4." Classical Quarterly 65, no. 2 (September 7, 2015): 882–84. http://dx.doi.org/10.1017/s0009838815000269.

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Gorgias 465a2-7 τέχνην δὲ αὐτὴν οὔ φημι εἶναι ἀλλ’ ἐμπειρίαν, ὅτι οὐκ ἔχει λόγον οὐδένα ᾧ προσφέρει ἃ προσφέρει ὁποῖ’ ἄττα τὴν φύσιν ἐστίν, ὥστε τὴν αἰτίαν ἑκάστου μὴ ἔχειν εἰπεῖν. ἐγὼ δὲ τέχνην οὐ καλῶ ὃ ἂν ᾖ ἄλογον πρᾶγμα· τούτων δὲ πέρι εἰ ἀμφισβητεῖς, ἐθέλω ὑποσχεῖν λόγον.

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Rodriguez, Evan. "Structure and Aim in Socratic and Sophistic Method." History of Philosophy and Logical Analysis 23, no. 1 (September 8, 2020): 143–66. http://dx.doi.org/10.30965/26664275-02301010.

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Abstract I begin this paper with a puzzle: why is Plato’s Parmenides replete with references to Gorgias? While the Eleatic heritage and themes in the dialogue are clear, it is less clear what the point would be of alluding to a well-known sophist. I suggest that the answer has to do with the similarities in the underlying methods employed by both Plato and Gorgias. These similarities, as well as Plato’s recognition of them, suggest that he owes a more significant philosophical and methodological debt to sophists like Gorgias than is often assumed. Further evidence from Plato and Xenophon suggest that Socrates used this very same method, which I call ‘exploring both sides’. I distinguish this Socratic method and its sophistic counterpart in terms of structure, internal aim, and external aim. Doing so allows for a more nuanced understanding of their similarities and differences. It also challenges the outsized role that popular caricatures of philosophical and sophistic method have had on our understanding of their relationship.

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Sharples, R. W. "Plato on Democracy and Expertise." Greece and Rome 41, no. 1 (April 1994): 49–56. http://dx.doi.org/10.1017/s0017383500023196.

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In the Gorgias (463aff.) Plato makes Socrates say to Polus that rhetoric is not a skilled art (technê) at all, but one of a number of occupations collectively described as ‘flattery’ (kolakeia) and said to be based on experience. The other examples given are sophistry, cosmetics, and cookery. These practices have no understanding of what they do, or as Plato puts it they can give no account of it (465 a).

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Gutschmidt, Holger. "Das Menschenbild des Kallikles im platonischen Gorgias." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 20 (December 31, 2017): 1–17. http://dx.doi.org/10.1075/bpjam.00001.gut.

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Zusammenfassung The sophist Callicles in Plato’s Gorgias is one of the few interlocutors of the Platonic Socrates who persistently refuses to be refuted by Socrates’ arguments. In the contrary, he develops an alternative conception of man which he believes can show Socrates’ ideas about the good and man’s happiness wrong and illusory. This contribution analyses Callicles’ anthropology in the Gorgias and argues that Callicles’ position indicates a systematic problem in Socrates’ conception of happiness. Therefore, its function within the Gorgias is to introduce in to the conception of the Politeia where Plato abandons his earlier individualistic (and Socratic) concept of happiness and replaces it by the idea of the philosopher’s state.

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Dušanić, Slobodan. "Alcidamas of Elaea in Plato'sPhaedrus." Classical Quarterly 42, no. 2 (December 1992): 347–57. http://dx.doi.org/10.1017/s0009838800015986.

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In Bk. 3 of theInstitutio oratoria, Quintilian gives a list of the Greekartium scriptoresof the classical epoch (1.8ff.). It contains a controversial entry: ‘…et, quem Palameden Plato appellat, Alcidamas Elaites’ (1.10). The historicity of the rhetorician and sophist from Elaea named Alcidamas, Gorgias' pupil, is of course beyond doubt; scholars disagree only as to the ‘quem Palameden Plato appellat’.

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Lopes, Daniel R. N. "Callicles as a Potential Tyrant in Plato's Gorgias." Journal of Ancient Philosophy 17, no. 1 (May 31, 2023): 01–35. http://dx.doi.org/10.11606/issn.1981-9471.v17i1p01-35.

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This essay argues that Callicles is depicted by Plato in the Gorgias as a potential tyrant from a psychological standpoint. To this end I will contend that the Calliclean moral psychology sketched at 491e-492c points towards the analysis of the tyrannical individual pursued by Plato in books VIII and IX of the Republic based upon the tripartite theory of the soul. I will thereby attempt to show that (i) in the Gorgias, Callicles does not actually personify the ideal of the superior person advocated by himself insofar as he is still susceptible to shame, as evinced by Socrates' cross-examination (494c-495a); and that (ii) looking forward to the Republic, he can be understood for this same reason as being precisely on the threshold between the democratic and the tyrannical soul.

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Botter, Barbara. "Socrate nel Gorgia platonico: Ulisse nella teatrocrazia ateniese. Le armi della persuasione nel dialogo Gorgia di Platone." Revista Ágora Filosófica 20, no. 2 (October 1, 2020): 22. http://dx.doi.org/10.25247/p1982-999x.2020.v20n2.p22-61.

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L’obbiettivo del presente articolo è di circoscrivere ed approfondire lo studio di alcune strategie persuasive messe in atto da Socrate nel Gorgia platonico. Analizzando dapprima lo stile letterario, quindi gli scambi di battute fra gli interlocutori, ci proponiamo di evidenziare le ragioni della scelta platonica per lo stile drammatico, le strategie argomentative messe in atto dai protagonisti e le finalità in vista delle quali Platone crea un Socrate a due volti, un Socrate filosofo e un Socrate erista. In vista di ciò divideremo il testo in due sezioni principali: dapprima forniremo la cornice letteraria nella quale si inserisce il dialogo Gorgia; quindi esamineremo le strategie discorsive usate dagli interlocutori per difendere le rispettive tesi e giustificheremo la ragioni per cui la cura del discorso è importante per garantire un regime politico corretto. The aim of this article is to investigate the persuasive strategies produced by Socrates in the Plato’s Gorgias. First we’ll analyse the literary style, then the dialectical practices between Socrates and the other people, specifically Polo and Calicles. Our aim is to highlight the reasons why Plato choices a dramatic style in Gorgias; the argumentative strategies put in place by the protagonist and the other dialogue’s figures; and the Plato’s aims to create a Socrates with two faces: a Socrates philosopher and an eristic Socrates. With these aspects in mind, this paper has two main objectives. First we will consider the literary framework in which the dialogue Gorgias is put; then we’ll look at the discursive strategies used by the interlocutors to defend their arguments and justify why the care of speech is important to safeguard an appropriate politics.

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Schall, J. V. "A Catholic Reading of the Gorgias of Plato." Telos 2011, no. 157 (December 1, 2011): 6–19. http://dx.doi.org/10.3817/1211157006.

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Robinson, Robert C. "Book Review: Political Theory: Plato: Gorgias, Menexenus, Protagorus." Political Studies Review 10, no. 3 (August 7, 2012): 406. http://dx.doi.org/10.1111/j.1478-9302.2012.00271_20.x.

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Gish, Dustin A. "Rivals in Persuasion: Gorgianic Sophistic Versus Socratic Rhetoric." Polis: The Journal for Ancient Greek Political Thought 23, no. 1 (2006): 46–73. http://dx.doi.org/10.1163/20512996-90000086.

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According to Plato and Aristotle, the confusion of sophistry and philosophy in the opinion of Socrates’ fellow citizens in Athens ultimately led to his trial and execution. This essay seeks to highlight and clarify the resemblance and the fundamental distinction between sophistry and philosophy, especially with respect to the art of rhetoric articulated by Gorgias in his Encomium of Helen and interrogated by Socrates in Plato’s Gorgias. Rivals in their use of persuasive speeches, Gorgias and Socrates embody the quarrel between two competing modes of discourse and the ways of life that ineluctably result from their practice. Their public dispute centres on the aim or purpose of an art of rhetoric. This essay argues that Gorgias, though moved to silence by his conversation with Socrates in Plato’s dialogue, disclosed to his inquisitor the true power of rhetoric, and thus the necessity to constrain rather than reject its use.

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Schramm, Michael. "Platon im Theater: Der Gorgias im Dialog mit Euripides’ Antiope." Hermes 148, no. 3 (2020): 286. http://dx.doi.org/10.25162/hermes-2020-0021.

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Marren, Marina. "PLATO AND ARISTOPHANES ON (WANT OF) EDUCATION: SHAME AND EROS IN THE GORGIAS AND IN THE CLOUDS." Ramus 48, no. 2 (December 2019): 127–47. http://dx.doi.org/10.1017/rmu.2019.14.

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Plato's Gorgias might as well have been named On Shame. The word appears sixty-nine times in the course of the dialogue with a lion's share of references to shame being made by Socrates’ character. Callicles comes in second in his use of the term. Cairns notes that in the corpus of the lyric poet Theognis of Megara (sixth century BC) we have ‘the first instance of the noun aischunē.’ Cairns goes on to comment on Theognis’ use of αἰσχύνη and says that ‘[h]ere it appears in the objective sense, but later it will also be found in a subjective sense, as the reaction to or mental picture of disgrace and so as equivalent of aidōs.’ Although it is important to differentiate αἰσχύνη and αἰδώς, the terms, as Cairns suggests, are capable of expressing interchangeable meanings. Hence, in our comparative study of shame in the Gorgias and in the Clouds, we pay close attention to and examine the context in which a given term appears. The central role that shame plays in the Gorgias is the subject matter of analyses by Race, Bensen Cain, McKim, and Dodds. Race is confident that ‘of all the motifs running through the work, the most insistent is that of shame, for the word aischyne (along with verbal forms of aischynomai and the adjective aischros) occurs over 75 times.’ In line with the view that shame is central in the Gorgias, we offer a further contribution, which focuses on the affinity between the treatment of shame in that dialogue and in Aristophanes’ Clouds. We argue that either the ostensible subject of the Gorgias, which is usually identified as rhetoric, is not the dialogue's true concern or the explicit subject matter cannot be understood without its accompanying element, which is shame. To support this thesis, we undertake a comparative analysis of the thematic, heuristic, and conceptual use of shame in the Gorgias in view of Aristophanes’ play. We argue that the characters in the Clouds portray the same perennial attitudes to life as do the interlocutors in the Gorgias and, what is more, the characters in both works evoke with more than incidental clarity certain historical figures (Alcibiades and Pericles). Thus, both works, as we claim, are commenting on and, even though the Clouds is a comedy, serve as the ground for our philosophical reflection on the political, educational, and cultural ideals of ancient Greece. Moreover, the Clouds makes light of, instead of endorsing, such distinctions as shameful/laudable, natural/conventional, old/new, education/didacticism, and moral/prudish. We draw on the humor of the Clouds, which allows us to withhold immediate judgment about these dichotomies in order to then examine these same notions which are problematized in the Gorgias.

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Miller, Dana. "Rhetoric in the Light of Plato's Epistemological Criticisms." Rhetorica 30, no. 2 (2012): 109–33. http://dx.doi.org/10.1525/rh.2012.30.2.109.

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Plato's chief argument against rhetoric is epistemological. Plato claims that rhetoric accomplishes what it does on the basis of experience, not knowledge. In this article I examine Plato's criticisms of rhetoric in the Gorgias and the Phaedrus. I argue that Plato is right to identify rhetoric's empirical basis, but that having this epistemic basis does not constitute an argument against rhetoric. On the contrary, Plato's criticism of rhetoric serves to give us an epistemological explanation of rhetoric's success.

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Tulin, Alexander, and Robert Wardy. "The Birth of Rhetoric: Gorgias, Plato and Their Successors." Classical World 92, no. 1 (1998): 80. http://dx.doi.org/10.2307/4352223.

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Casertano, Giovanni. "L'ambigua Realtà del Discorso nel peri tou me ontos di Gorgia (con un accenno ail’Elena)." Philosophica: International Journal for the History of Philosophy 3, no. 5 (1995): 3–18. http://dx.doi.org/10.5840/philosophica1995351.

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The aim of this paper is to show the philosophical relevance of Gorgias' critique of Parmenides on language and reality. He not only manages to argue for a complete separation of discourse from, being, but also proves that one cannot be thought without the other. His message on the Peri tou me ontos should be read on par with the Helen, thus advancing beyond a mere eristical display of virtuosity at the expense of Parmenides’ thesis. In the Sophist Plato showed how well he had understood the philosophical acumen of his reasoning despite the fact that his critique of Gorgias missed one or two of his most interesting points.

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Whidden, Christopher. "True Statesmanship as True Rhetoric in Plato’s Gorgias." Polis: The Journal for Ancient Greek Political Thought 22, no. 2 (2005): 206–29. http://dx.doi.org/10.1163/20512996-90000077.

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In the Gorgias, Plato explores the relationship between statesmanship and rhetoric. Socrates argues that the true statesman uses the true rhetoric in the attempt to make others better through speeches. In the conversation with Gorgias, Socrates forces him to see the potentially disastrous consequences of teaching a kind of rhetoric that is morally neutral, which suggests the need for an uncompromisingly true or just rhetoric. In the exchange with Polus, Socrates attempts the just reformation of rhetoric into true rhetoric to counter the unjust rhetoric of Polus. In his discussion with Callicles, Socrates uses the true rhetoric to try to moderate him, but his failure reveals the limits of true statesmanship. By examining these three exchanges, I shed light on a unique and neglected paradox of the Gorgias. As clearly as the dialogue articulates what constitutes a true statesman, it challenges his own practice. Socrates, as the true statesman possessing the true rhetoric, is powerless to achieve his goals. However, a potential way to expand the success of the true statesman can be seen by going back to the discourse between Socrates and Gorgias and forging an alliance between them.

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Smith, Thomas W. "Rhetoric and the Defence of Philosophy in Plato’s Gorgias." Polis: The Journal for Ancient Greek Political Thought 20, no. 1-2 (2003): 62–84. http://dx.doi.org/10.1163/20512996-90000051.

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In his Gorgias, Plato is not merely concerned with criticizing Sophists, tyrants, or immoral uses of rhetoric. Rather he explores the harmful consequences of living without loving wisdom. A large part of the dialogue is devoted to pointing out the difficulties associated with practicing philosophy as a way of life. These difficulties are so great that the best way of arguing for its practice is to dramatize the harmful consequences inherent in rival ways of life that deny the need for wisdom. Thus the Gorgias explores the harmful effects of Callicles’ denial of his need for wisdom. Socrates shows that Callicles does not know what he wants or needs. Instead of letting his awareness of ignorance blossom in love of wisdom, however, Callicles pursues power. Yet this love of power leads to disharmony and turmoil. In the Gorgias, Plato’s rhetorical defence of philosophy amounts to this: the only thing more difficult than living with the love of wisdom is living without it.

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Pacewicz, Artur. "Plato and the Classical Theory of Knowledge." Folia Philosophica 42, no. 2 (December 30, 2019): 91–114. http://dx.doi.org/10.31261/fp.8515.

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In this paper, the notion of the classical theory of knowledge is analysed with reference to its primary source – the philosophy of Plato. A point of departure for this analysis is the description of the classical theory of knowledge presented by Jan Woleński in his book Epistemology (but it can be also found in the works of other researchers devoted to epistemology). His statements about Plato are examined in the context of Plato’s thought. The dialogues Apology, Gorgias, Meno, fragments of the Republic, Theaetetus, Timaeus and the testimonies about the so-called agrapha dogmata are especially taken into consideration.

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Morgan, Kathryn A. "Socrates and Gorgias at Delphi and Olympia:Phaedrus235d6–236b4." Classical Quarterly 44, no. 2 (December 1994): 375–86. http://dx.doi.org/10.1017/s0009838800043834.

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It is a commonplace of modern criticism that every text is to be located within a complex network of cultural practices and material. Students of the ancient world may sometimes feel at a disadvantage; we simply do not have as much information as we would like in order to contextualize thoroughly. This has been especially true in the study of Platonic dialogues. The meagre remains of the writings of the sophists against whom Plato measured himself and of the art to which he refers (to mention only two areas) entail that analysis of Plato is often confined to the structure of his philosophy. Of course, the requirements of Plato's arguments must always be assigned primary importance; the relative lack of information about Plato's cultural context has not prevented detailed exposition of his method and achievements. Occasionally, however, a kindly fate allows us to set a dialogue, or part of it, in its appropriate material and ideological context and to create an interface between literary, philosophical, and archaeological evidence. Such evidence may not alter our evaluation of Plato's arguments on the analytic level, but it can enrich our appreciation of his literary artistry and recapture for us some of the resonance that his work would have had for a contemporary audience.

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Preus, Anthony. "The Techne of Nutrition in Ancient Greek Philosophy." Revista Archai, no. 29 (March 31, 2020): e02904. http://dx.doi.org/10.14195/1984-249x_29_4.

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The preparation of food and nutrition is a pervasive techne in the classical Greek world. Indeed, food technology may be a defining characteristic of humanity (Levi-Strauss, 1964). We begin with a glimpse of a tension in the use of the word techne in relation to the preparation of food in Plato’s Gorgias 462d-e. Turning to the Presocratics, we discern three distinct perspectives on food, those of Empedocles, Anaxagoras, and the treatise Regimen (Περὶ Διαίτης). In Regimen, we find an anticipation of the distinctions made by Plato in the Gorgias passage, and trace some of the implications in what we may call the “food technology” of this treatise that manages to be both philosophical and technically informative.

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Mifsud, Mari Lee. "The Birth of Rhetoric: Gorgias, Plato, and Their Successors (review)." Philosophy and Rhetoric 32, no. 2 (1999): 175–80. http://dx.doi.org/10.1353/par.1999.0004.

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Hulme Kozey, Emily. "The Good-Directedness of Τέχνη and the Status of Rhetoric in the Platonic Dialogues." Apeiron 52, no. 3 (July 26, 2019): 223–44. http://dx.doi.org/10.1515/apeiron-2017-0072.

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Abstract Does a τέχνη, qua τέχνη, need to be good-directed? On the basis of the Gorgias, many scholars have thought the answer is yes; I argue here to the contrary. There are, of course, many beneficial τέχναι, such as medicine and weaving; and there are even unconditionally good τέχναι, like the πολιτικὴ τέχνη; but Plato also happily construes piracy as a τέχνη in the Sophist, and, more normally, all sorts of neutral practices as τέχναι (e.g., drama). In order to make this argument, I provide a taxonomy of the different kinds of τέχναι and demonstrate that, across the corpus, there does not seem to be a good-directedness requirement. I then address the evidence of the Gorgias, where most commentators find a connection between τέχνη and good-directedness. I argue that this interpretation is incorrect, and that rhetoric in fact fails to be a τέχνη in the Gorgias solely because it is unable to give a rational account. A close reading of the Gorgias shows that this is a plausible interpretation, and comparison with the Phaedrus reinforces the point: in both dialogues, whether rhetoric will be a τέχνη or not hinges only on the question of rationality, not a good-directedness condition.

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Murray, James Stuart. "Plato on Power, Moral Responsibility and the Alleged Neutrality of Gorgias' Art of Rhetoric ( Gorgias 456c-457b)." Philosophy and Rhetoric 34, no. 4 (2001): 355–63. http://dx.doi.org/10.1353/par.2001.0020.

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Wachs, Anthony. "Platonic Rhetoric and the Art of Faith Production." Journal of Communication and Religion 41, no. 4 (2018): 36–51. http://dx.doi.org/10.5840/jcr201841422.

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Plato has widely been interpreted as an enemy of rhetoric. His Gorgias is especially used as evidence that he despised rhetoric as a deceitful producer of opinion (doxa) and upheld philosophy as the true art of knowledge (episteme) discovery. However, in his Theaetetus, he complicates the concept of knowledge, and can be interpreted as developing an art of persuasion that is concerned with the production of faith (pistis) rather than knowledge or opinion. The result of rereading Plato as such tempers the disciplinary narrative concerning Plato and strengthens James Kinneavy’s thesis that relates the development of Christian faith with Greek rhetoric. Reevaluating Plato’s epistemology in relation to the concept of pistis not only nuances the discipline’s understanding of Plato, but also challenges advocates of a “Christian rhetoric” to reconsider the relationship of faith and reason in relation to persuasion.

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Todd, R. B. "Plato As Public Intellectual: E.R. Dodds’ Edition of the Gorgias and its ‘Primary Purpose’." Polis: The Journal for Ancient Greek Political Thought 19, no. 1-2 (2002): 45–60. http://dx.doi.org/10.1163/20512996-90000039.

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E.R. Dodds’ 1959 edition of Plato’s Gorgias is a conventional treatment of this dialogue, aimed at audiences interested in close study of the text. Dodds himself regretted this outcome. He felt he had lost sight of an earlier goal, formulated at a time of political turmoil on the eve of WorldWar II, of using the Gorgias to bring out ‘both the resemblance and the difference between Plato’s situation and that of the intellectual today’. The present paper attempts to reconstruct that goal, as it survives residually in his edition, surfaces in his The Greeks and the Irrational, and appears in some writings from the 1930s, particularly in unpublished lectures. Dodds did frequently juxtapose ancient and modern conceptions of the intellectual, and in a way that cast Plato in a positive light, as someone politically engaged and self-critical, and acutely sensitive, as Dodds himself was, to the political implications of social psychology.

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Taylor, C. C. W. "NOMOS AND PHUSIS IN DEMOCRITUS AND PLATO." Social Philosophy and Policy 24, no. 2 (May 29, 2007): 1–20. http://dx.doi.org/10.1017/s0265052507070148.

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This essay explores the treatment of the relation between nature (phusis) and norm or convention (nomos) in Democritus and in certain Platonic dialogues. In his physical theory Democritus draws a sharp contrast between the real nature of things and their representation via human conventions, but in his political and ethical theory he maintains that moral conventions are grounded in the reality of human nature. Plato builds on that insight in the account of the nature of morality in the myth in the Protagoras. That provides material for a defense of morality against the attacks by Callicles in the Gorgias and Thrasymachus and Glaucon in the Republic, all of whom seek to use the nature-convention contrast to devalue morality.

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Draskic-Vicanovic, Iva. "Philosophy as seducing of mind." Theoria, Beograd 48, no. 3-4 (2005): 37–42. http://dx.doi.org/10.2298/theo0504037d.

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Historically, philosophers have in the main treated Sophists and Socrates and Plato as two opposite streams of philosophical thinking. And they certainly are the philosophical oppositions as to the question about both status of knowledge and status of value (ethical and aesthetical). But there seems to be something in common to Socrates and Plato on the one side, and to Sophists, namely Gorgias, on the other. This paper recognizes the philosophical enthusiasm, zeal and ardour as that notion under which united and consolidated Sophists', Socrates' and Plato's philosophy and that is, at the same time, original and unique product of Mediterranean spirit and culture.

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Barney, Rachel. "GORGIAS' DEFENSE: PLATO AND HIS OPPONENTS ON RHETORIC AND THE GOOD." Southern Journal of Philosophy 48, no. 1 (April 8, 2010): 95–121. http://dx.doi.org/10.1111/j.2041-6962.2010.01007.x.

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Modini, Francesca. "The Cyclops’ Revenge." Greek and Roman Musical Studies 7, no. 1 (March 21, 2019): 51–69. http://dx.doi.org/10.1163/22129758-12341334.

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Abstract Taking issue with the Gorgias and its dismissal of fifth-century Athenian rhetoricians and statesmen, in his Reply to Plato in Defence of the Four (Or. 3) the imperial sophist Aelius Aristides finds himself dealing with Plato’s condemnation of New Music, which in the Gorgias had gone hand in hand with the censure of rhetoric. In a brilliant display of new musical ‘revisionism’ so far ignored by scholars, Aristides presents in a positive light the notorious new dithyrambist Philoxenus of Cythera, so that Plato’s influential criticism of New Music, and especially of its political implications, backfires. This paper provides a close analysis of Aristides’ new musical discussion, concentrating both on the sophist’s engagement with Platonic musical critique and on his use of anecdotal traditions about Philoxenus circulating under the Empire. The ultimate goal is to contribute to the history of New Music and its ancient, not always predictable, reception.

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Renaud, François. "The twofold requirements of truth and justice in the Gorgias." PLATO JOURNAL 16 (July 5, 2017): 95–108. http://dx.doi.org/10.14195/2183-4105_16_10.

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This paper examines Plato’s views about the unity of argument and drama, and asks why Plato never made his views on this unity fully explicit. Taking the Gorgias as a case study it is argued that unity rests on the conception of refutative dialectic as justice and on the principle of self-consistency of thought and desire. As compared to the treatise, the dialogue form has the advantage of being able to defend these substantive views in action and thus to demonstrate the performative contradictions in the ideas of one’s opponents.

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Avramović, Dragutin, and Ilija Jovanov. "Relativization of justice through rhetoric: Plato's Gorgias as paradigm." Zbornik radova Pravnog fakulteta, Novi Sad 54, no. 1 (2020): 245–65. http://dx.doi.org/10.5937/zrpfns54-23956.

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Through analysis of the works of Plato, particularly his dialogue Gorgia, the authors attempt to perceive prospective of rhetoric as the art of persuasion which could relativize truth and justice. The authors firstly try to solve a preliminary issue about qualification of participants in the dialogue as sophists or as rhetors. After examination of different attitudes on that issue in the current theory, the authors take stand that, at least in Gorgia, Plato's Socrates is combating with rhetors (Gorgias, Pollus and Callicles), and not with sophists. Zone of accordance between Socrates and rhetors is, without any doubt, that rhetoric is the art of persuasion, but they do not agree on the outcomes to which that persuasion leads. The tendency to achieve absolute truth (justice), knowledge, is the goal of the philosophers (as Socrates states), which contradicts to the chief aim of the rhetors - a belief or creating a conviction of the truth (justice). The authors also draw attention that Socrates is all the time aware of all the weaknesses of philosophy which, contrary to rhetoric, could not handle real life problems due to the lack of pragmatism. The authors underline that those who are undoubtedly considered as sophists (like Hippias and Antiphon) as their starting principle place the idea of innate equality of people, while those who are predominantly rhetors (as Callicles and Trasimach) start from the concept of natural inequality of people and uphold natural right of the stronger. In that way rhetoric appears as an art which leads to accomplishing the natural right of the stronger. Finally, having in mind examples from antiquity, the authors take position of value relativism. They find that rhetoric stays morally neutral even today and that it has great potential to morally justify (or only to show as just) any desired outcome.

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Lane, Melissa. "Politics as Architectonic Expertise? Against Taking the So-called ‘Architect’ (ἀρχιτέκτων) in Plato’s Statesman to Prefigure this Aristotelian View." Polis: The Journal for Ancient Greek and Roman Political Thought 37, no. 3 (September 1, 2020): 449–67. http://dx.doi.org/10.1163/20512996-12340294.

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Abstract This article rejects the claim made by other scholars that Plato in the Statesman, by employing the so-called ‘architect’ (ὁ ἀρχιτέκτων) in one of the early divisions leading to the definition of political expertise, prefigured and anticipated the architectonic conception of political expertise advanced by Aristotle. It argues for an alternative reading in which Plato in the Statesman, and in the only other of his works (Gorgias) in which the word appears, closely tracks the existing social role of the architektōn, who was designated as such only in virtue of appointment by a city to a role that was crucially defined as epitactic, involving overseeing the workers on site engaged in constructing some civic building works. It is this epitactic dimension of the role on which Plato relies in the Statesman, as opposed to the kind of claim to overarching integrative expertise that Aristotle would use the figure of architectonic political knowledge to make.

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Conque, João Gabriel. "A fisiologia do prazer no livro IX da República e os seus problemas." ΠΗΓΗ/FONS 2, no. 1 (December 14, 2017): 137. http://dx.doi.org/10.20318/fons.2017.3856.

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Resumo: Este artigo tem o objetivo de apontar alguns dos problemas decorrentes da concepção fisiológica do prazer apresentada por Platão no livro IX da República. Inicialmente, apresentarei como Platão lida com o tema do prazer no Górgias, destacando o papel de uma certa fisiologia nutricional em tal contexto. Em seguida, veremos que Platão lida com o tema do prazer no penúltimo livro da República de um modo mais amplo, uma vez que este diálogo fornece exemplos além da esfera nutricional. Apesar da abrangente discussão sobre o prazer na República mencionar os prazeres intelectuais, não encontramos uma acurada descrição dos mesmos nesse diálogo. Um dos obstáculos para a compreensão de tais tipos de prazeres diz respeito à controversa concepção fisiológica do prazer psíquico como um processo de preenchimento. Assim, chamaremos atenção na última seção para a frequente analogia entre corpo e alma no pensamento de Platão com o intuito de contribuir para as discussões sobre o prazer na República.Palavras-chave: Platão, prazer, Górgias, República, fisiologiaAbstract: This article intends to point out some problems arising from the physiological conception of pleasure presented by Plato in Republic Book IX. Initially, I will show how Plato addresses the theme of pleasure in the Gorgias, highlighting the role of a kind of nutritional physiology in such context. Next, we will see Plato returns to the theme of pleasure in the penultimate book of the Republic in a more comprehensive way since this dialogue provides examples beyond nutritional sphere. Although the extensive discussion on pleasure in the Republic mentions intellectual pleasures, it does not provide us an accurate description of them. One of problems for the correct under-standing of such types of pleasures concerns the controversial conception of psychic pleasures as a process of replenishment. Thus, in the last section, I will draw attention to frequent analogy body/soul in Plato’s thought in order to contribute to the discussions on pleasure in the Republic.Keywords: Plato, pleasure, Gorgias, Republic, physiology

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Gagarin, Michael. "Did the Sophists Aim to Persuade?" Rhetorica 19, no. 3 (2001): 275–91. http://dx.doi.org/10.1525/rh.2001.19.3.275.

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Ever since Plato, the Sophists have been seen as teaching “the art of persuasion”, particularly the art (or skill) of persuasive speaking in the lawcourts and the assembly on which success in life depended. I argue that this view is mistaken. Although Gorgias describes logos as working to persuade Helen, he does not present persuasion as the goal of his own work, nor does any other Sophist see persuasion as the primary aim of his logoi. Most sophistic discourse was composed in the form of antilogies (pairs of opposed logoi), in which category I include works like Helen where the other side - the poetic tradition Gorgias explicitly cites as his opponent - is implicitly present. The purpose of these works is primarily to display skill in intellectual argument, as well as to give pleasure. Persuasion may be a goal of some sophistic works, but it is not their primary goal; and teaching the art of persuasion was not a major concern of the Sophists.

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Schindler, D. C. "Colloquium 3 Language as Technē vs. Language as Technology: Plato’s Critique of Sophistry." Proceedings of the Boston Area Colloquium of Ancient Philosophy 34, no. 1 (June 6, 2019): 85–108. http://dx.doi.org/10.1163/22134417-00341p08.

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Abstract This essay argues that the difference between philosophy and sophistical rhetoric that Plato presents in the Gorgias turns most fundamentally on different conceptions of the nature of language. After presenting some of the decisive moments in the debate between Socrates and Polus, Gorgias, and Callicles, this essay draws on the discussion of technē in Republic I to elucidate the “precise” sense of technē: namely, technē is ordered to the benefit of that over which it is set. The essay also draws on the discussion of names in the Cratylus to show that the (proto-)technē that is language, considered most precisely, is ordered to the manifestation of the truth of being more basically than to communication. Sophistry, by contrast, presumes what the essay calls a “technological” interpretation of language, which is essentially indifferent to being, and is ordered instead simply to communication, now understood principally in the mode of manipulative persuasion.

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Zeyl, Donald J., and R. E. Allen. "The Dialogues of Plato. Vol. 1: Euthyphro, Apology, Crito, Meno, Gorgias, Menexenus." Philosophical Review 97, no. 2 (April 1988): 244. http://dx.doi.org/10.2307/2185264.

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Nails, Debra. "Platonic interpretive strategies, and the history of philosophy, with a comment on Renaud." PLATO JOURNAL 16 (July 5, 2017): 109–22. http://dx.doi.org/10.14195/2183-4105_16_11.

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François Renaud replies to the question of what principles one ought to employ in the study of Plato by arguing that, and demonstrating how, the argument and the drama operate together successfully in the Gorgias. In agreement with Renaud’s approach, I expose some historical roots with a review of Platonic interpretive strategies of the modern period in the context of history of philosophy more generally. I also try to show why argument and drama operate together, an insight I attribute to Plato’s genius in relation to music.

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Gómez Pérez, Gustavo. "Platón y la política como cuidado de las pasiones: sobre el tratamiento de la benevolencia en el Gorgias = Politics as care of the passions in Plato: on the treatment of benevolence in the Gorgias." ΠΗΓΗ/FONS 4, no. 1 (June 4, 2020): 77. http://dx.doi.org/10.20318/fons.2019.4910.

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Resumen: Sócrates, en el Gorgias (521d) , afirma ser el único ateniense que practica en su tiempo el verdadero arte político. En este artículo se interpreta esta aserción desde el análisis del verbo θεραπεύω , que en el contexto del diálogo puede traducirse como “servir”, “cuidar” o “atender” (513e, 521a), y que alude primariamente al carácter terapéutico de la política en analogía con la medicina, aunque eventualmente también se usa para referir, por ejemplo, al entrenamiento de los caballos (516e). La tesis central es que Sócrates entiende el ejercicio de la política como cuidado de las pasiones, y de su relación con la benevolencia, que se define como una disposición afectiva básica y esencialmente política. A manera de conclusión, se plantea que el ejercicio socrático de la política depende de las posibilidades performativas del lenguaje, y está determinado por una tensión irreductible entre lo político y lo apolítico.Palabras clave: Platón, Gorgias, política, pasiones, benevolencia.Abstract: In the Gorgias (521d), Socrates claims to be the only Athenian who practices the real art of politics in his time. The present paper interprets this assertion based on an analysis of the Greek verb θεραπεύω, which in the context of the dialogue means “serving”, “caring”, or “tending” (513e, 521a). It alludes primarily to the therapeutic character of politics by analogy with medicine, but it also can refer to the training of horses (516e). Socrates understands the practice of politics as a way of taking care of the passions, and of their relation to goodwill, which is considered to be a necessary affective disposition that is inherently political. Socratic political n practice depends on the performative possibilities of language. An irreducible tension between the political and the apolitical determines it. Keywords: Plato, Gorgias, politics, passions, benevolence.

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Wallach, John R. "Platonic Power and Political Realism." Polis, The Journal for Ancient Greek Political Thought 31, no. 1 (April 25, 2014): 28–58. http://dx.doi.org/10.1163/20512996-12340002.

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Abstract Despite often being condemned for having a paradigmatically unrealistic or dangerous conception of power, Plato expends much effort in constructing his distinctive conception of power. In the wake of Socrates’ trial and execution, Plato writes (in Gorgias and Republic I) about conventional (Polus’, Polemarchus’), elitist (Callicles’), and radically unethical (Thrasymachus’) conceptions of power only to ‘refute’ them on behalf of a favoured conception of power allied with justice. Are his arguments as pathetic or wrong-headed as many theorists make them out to be – from Machiavelli to contemporary political realists, from ‘political’ critics of Plato ranging from Popper to Arendt? And if not, has our understanding of power been impoverished? This question has been surprisingly unasked, and it is one I address by asking Plato and his critics: What are the dialectical moves Plato makes in refuting Socrates’s opponents and constructing his own conception of legitimate (i.e., just) power? Exactly how does he interweave his conception of power with a kind of ethics? How does it compare to recent conceptions of political realism and the power-politics/ethics relationship – e.g., after Marx and Foucault? While addressing these questions I also attend to the issue of Plato’s historicity: to what extent do the limits of his language and world affect our reading of Plato and his political critics? Ultimately, I argue that and how Plato’s conception of power and its political dimensions realistically have much to teach us that we have not learned.

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Journal articles on the topic 'Gorgias (Plato)'

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