By Shai Frogel
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48 Both, focused on an attempt to clarify that rhetoric as such is neither good nor Chapter 1. Rhetoric and philosophy bad, that its nature and value should be gauged according to the specific use made of it. I have tried to show that the real struggle is not between philosophy and rhetoric, but rather between different views of rhetoric. This is manifested both in the Platonic dialogues that deal with the subject, which are grounded upon the distinction between ‘good’ and ‘bad rhetoric,’ and also on the distinction introduced by Aristotle between the nature of the art and the question of its use.
The relation between rhetoric and dialectic is actually formulated in the book’s opening sentence: Rhetoric is a counterpart of dialectic (Ibid. 1354a) Aristotle’s attempt to give substance to this claim constitutes his attempt to scrutinize rhetoric in the first book. Therefore, this book will be focused on exclusively in the present chapter. The second book, dealing with the relations between speaker and addressee and with the basic structures of argumentation, and the third, dealing with style, with the different parts of the argument, and with figurative language, will be introduced in the chapters relevant to these topics.
I think, Phaedrus, that the epithet “wise” is too great Chapter 1. Rhetoric and philosophy and befit God alone; but, the name “philosopher”, that is “lover of wisdom”, or something of the sort would be more fitting and modest for such a man. (Ibid. 30 I see no serious interpretational flaw in the tendency to cite a shift in Plato’s stance, and as I have noted, such a claim actually conforms to the change usually ascribed to Plato’s philosophical position. Nevertheless, I am interested in decreasing somewhat the dramatic nature often claimed for this shift.