Rythe Awakes (A Heroic Fantasy Novel): The Rythe Quadrilogy Book One

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Even in the Gorgias , as we have seen, there is a distinction between rhetoric that instills belief, and rhetoric that instills knowledge, and later in the dialogue a form of noble rhetoric is mentioned, though no examples of its practitioners can be found a-b. The Phaedrus offers a more detailed explanation of this distinction.

Readers of the Phaedrus have often wondered how the dialogue hangs together. A slightly closer look reveals that any such simple characterization is misleading, because the first half is also about rhetoric, in several different ways. The other two are rhetorical as well, and presented as efforts to persuade a young beloved.

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All three are justly viewed as rhetorical masterstrokes by Plato, but for different reasons. The first is a brilliantly executed parody of the style of Lysias an orator and speech writer of significant repute. It is mostly an allegory cast in the form of a myth, and tells the story of true love and of the soul's journeys in the cosmos human and divine. The themes of poetry and rhetoric, then, are intertwined in the Phaedrus. It looks initially as though both rhetoric and poetry have gained significant stature, at least relative to their status in the Ion , Republic , and Gorgias.

I will begin by focusing primarily on rhetoric, and then turn to the question of poetry, even though the two themes are closely connected in this dialogue. The answer to this crucial question constitutes one of the most famous contributions to the topic. In essence, Socrates argues that someone who is going to speak well and nobly must know the truth about the subject he is going to discuss. The sort of theory Polus and Callicles maintained in the Gorgias is false see Phaedrus e4—a4.

How to show that it is an art after all?

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Quite a number of claimants to rhetoric are named and reviewed, and readers who have an interest in the history of Greek rhetoric rightly find these passages invaluable. Many rhetoricians have artfully and effectively misled their audiences, and Socrates argues—somewhat implausibly perhaps—that in order to mislead one cannot oneself be misled. It will not only be coherent, but structured in a way that mirrors the way the subject itself is naturally organized. This will not be truly accomplished if it only looks that way; to be that way, a discourse's unity should reflect the unity of its subject.

At this point we might want to ask about the audience ; after all, the rhetorician is trying to persuade someone of something. Might not the speaker know the truth of the matter, and know how to embody it artfully in a composition, but fail to persuade anyone of it? Would not a failure to persuade indicate that the speaker lacks the complete art of rhetoric?

Just as an expert physician must understand both the human body and the body of medical knowledge—these being inseparable—so too the expert speaker must understand both the human soul and what is known about the soul. The reader will immediately recall that the great speech the palinode in the first half of the Phaedrus was about the soul in its cosmic context—the soul's nature, its journeys divine and human, its longings, the objects of its longings, its failures and their consequences, were all part of the same story.

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The consequence of this approach to rhetoric has now become clear: to possess that art, one must be a philosopher. True rhetoric is philosophical discourse. But what happened to the question about the audience? This last demand is a matter of practice and of the ability to size up the audience on the spot, as it were. The reader will find them summarized at b5-c6. If the audience is philosophical, or includes philosophers, how would the true, artful, philosophical dialectician address it?

This question is not faced head-on in the Phaedrus , but we are given a number of clues. According to reflections inaugurated by the Theuth and Thamus myth, the written word is not the most suitable vehicle for communicating truth, because it cannot answer questions put to it; it simply repeats itself when queried; it tends to substitute the authority of the author for the reader's open minded inquiry into the truth; and it circulates everywhere indiscriminately, falling into the hands of people who cannot understand it.

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Dialectical speech is accompanied by knowledge, can defend itself when questioned, and is productive of knowledge in its audience e4—a4. Of course, all this raises the question as to the status of Plato's dialogues, since they are themselves writings; we will return to it briefly below. Popular rhetoric is not an art, but a knack for persuasion. Artful rhetoric requires philosophy; but does philosophy require rhetoric? The Phaedrus points to the interesting thought that all discourse is rhetorical, even when the speaker is simply trying to communicate the truth—indeed, true rhetoric is the art of communicating the truth notice the broad sweep of the discussion of discourse at e5—b4.

Rhetoric is present wherever and whenever people speak de4 and context. Even when one is not sure what the truth is, and even when one is thinking through something by oneself—carrying on an inner dialogue, as it were—discourse and persuasion are present. The bottom line is that there is no escaping from persuasion, and so none from rhetoric—including of course from the very problem of distinguishing between warranted and unwarranted persuasion. Self-deception is an ever-present possibility as Socrates implies here, and notes at Cratylus d.

That is a problem about which the philosopher above all worries about. The Gorgias' notion that the struggle between popular rhetoric and philosophy—or as we might say, unphilosophical and philosophical rhetoric—is one between comprehensive outlooks is clear from the Phaedrus as well. The speech is quite explicitly a retraction of an outlook that does not espouse these views; ordinary rhetoric moves in a very different moral, metaphysical, psychological, and epistemic world.

It is an interesting fact that Plato deploys certain elements of poetry such as myth, allegory, simile, image in drawing the contrast between these outlooks. That poetry is itself a kind of persuasive discourse or rhetoric has already been mentioned. This echoes the Ion 's charge that the rhapsodes do not know what they are talking about.

But what about the rationale that the poets and rhapsodes are inspired? Inspiration comes up numerous times in the Phaedrus. It and the related notions of Bacchic frenzy, madness, and possession are invoked repeatedly almost from the start of the dialogue b , in connection with Phaedrus' allegedly inspiring recitation of Lysias' text d1—6 , and as inspiring Socrates's two speeches a7—b1, d2—6, d1—3.

These references are uniformly playful, even at times joking. More serious is the distinction between ordinary madness and divine madness, and the defense of the superiority of divine madness, which Socrates' second speech sets out to defend. The case is first made by noting that three species of madness are already accepted: that of the prophets, that of certain purifying or cathartic religious rites, and the third that inspiration granted by the Muses that moves its possessor to poetry ba. As noted, it begins to look as though a certain kind of poetry the inspired is being rehabilitated.

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And yet when Socrates comes to classify kinds of lives a bit further on, the poets along with those who have anything to do with mimesis rank a low sixth out of nine, after the likes of household managers, financiers, doctors, and prophets e1—2! The poet is just ahead of the manual laborer, sophist, and tyrant. The philosopher comes in first, as the criterion for the ranking concerns the level of knowledge of truth about the Ideas or Forms of which the soul in question is capable.

This hierarchy of lives could scarcely be said to rehabilitate the poet.

The Phaedrus quietly sustains the critique of poetry, as well as much less quietly of rhetoric. Plato's critique of writing on the grounds that it is a poor form of rhetoric is itself written. Does the critique apply to the dialogues themselves? Scholars dispute the answers to these well-known questions. There is general agreement that Plato perfected—perhaps even invented—a new form of discourse. The Platonic dialogue is a innovative type of rhetoric, and it is hard to believe that it does not at all reflect—whether successfully or not is another matter—Plato's response to the criticisms of writing which he puts into the mouth of his Socrates.

Plato's remarkable philosophical rhetoric incorporates elements of poetry. Most obviously, his dialogues are dramas with several formal features in common with much tragedy and comedy for example, the use of authorial irony, the importance of plot, setting, the role of individual character and the interplay between dramatis personae. His works also narrate a number of myths, and sparkle with imagery, simile, allegory, and snatches of meter and rhyme. Indeed, as he sets out the city in speech in the Republic , Socrates calls himself a myth teller d9—10, e4—5.

In a number of ways, the dialogues may be said to be works of fiction; none of them took place exactly as presented by Plato, several could not have taken place, some contain characters who never existed. These are imaginary conversations, imitations of certain kinds of philosophical conversations. The reader is undoubtedly invited to see him or herself reflected in various characters, and to that extent identify with them, even while also focusing on the arguments, exchanges, and speeches.

Exactly what to make of his appropriation of elements of poetry is once again a matter of long discussion and controversy. Suffice it to say that Plato's last word on the critique of poetry and rhetoric is not spoken in his dialogues, but is embodied in the dialogue form of writing he brought to perfection. Plato: aesthetics Plato: ethics. I would also like to thank David Roochnik for his help with various revisions along the way.

Introduction 2. Ion 3.