Questions about the definition of Rhetoric. It is the artisan of persuasion.
About what is Rhetoric as a cognition concerned, Gorgias? Gorg. — About words or discourses. Sokr. — About what discourses? such as inform sick men how they are to get well? Gorg. — No. Sokr. — It is not about all discourses? Gorg. — It makes men competent to speak: of course therefore also to think, upon the matters on which they speak.[5] Sokr. — But the medical and gymnastic arts do this likewise, each with reference to its respective subject: what then is the difference between them and Rhetoric? Gorg. — The difference is, that each of these other arts tends mainly towards some actual work or performance, to which the discourses, when required at all, are subsidiary: but Rhetoric accomplishes every thing by discourses alone.[6] Sokr. — But the same may be said about arithmetic, geometry, and other sciences. How are they distinguished from Rhetoric? You must tell me upon what matters the discourses with which Rhetoric is conversant turn; just as you would tell me, if I asked the like question about arithmetic or astronomy. Gorg. — The discourses, with which Rhetoric is conversant, turn upon the greatest of all human affairs. Sokr. — But this too, Gorgias, is indistinct and equivocal. Every man, the physician, the gymnast, the money-maker, thinks his own object and his own affairs the greatest of all.[7] Gorg. — The function of Rhetoric, is to persuade assembled multitudes, and thus to secure what are in truth the greatest benefits: freedom to the city, political command to the speaker.[8] Sokr. — Rhetoric is then the artisan of persuasion. Its single purpose is to produce persuasion in the minds of hearers? Gorg. — It is so.
[5] Plato, Gorgias, p. 449 E. Οὐκοῦν περὶ ὧνπερ λέγειν, καὶ φρονεῖν; Πῶς γὰρ οὔ;
[6] Plato, Gorgias, p. 450 B-C. τῆς ῥητορικῆς … πᾶσα ἡ πρᾶξις καὶ ἡ κύρωσις διὰ λόγων ἐστίν …
[7] Plato, Gorgias, pp. 451-452.
[8] Plato, Gorgias, p. 452 D. Ὅπερ ἔστι τῇ ἀληθείᾳ μέγιστον ἀγαθόν, καὶ αἴτιον, ἄμα μὲν ἐλευθερίας αὐτοῖς τοῖς ἀνθρώποις, ἄμα δὲ τοῦ ἄλλων ἄρχειν ἐν τῇ αὑτοῦ πόλει ἑκάστῳ.
The Rhetor produces belief without knowledge. Upon what matters is he competent to advise?
Sokr. — But are there not other persons besides the Rhetor, who produce persuasion? Does not the arithmetical teacher, and every other teacher, produce persuasion? How does the Rhetor differ from them? What mode of persuasion does he bring about? Persuasion about what? Gorg. — I reply — it is that persuasion which is brought about in Dikasteries, and other assembled multitudes — and which relates to just and unjust.[9] Sokr. — You recognise that to have learnt and to know any matter, is one thing — to believe it, is another: that knowledge and belief are different — knowledge being always true, belief sometimes false? Gorg. — Yes. Sokr. — We must then distinguish two sorts of persuasion: one carrying with it knowledge — the other belief without knowledge. Which of the two does the Rhetor bring about? Gorg. — That which produces belief without knowledge. He can teach nothing. Sokr. — Well, then, Gorgias, on what matters will the Rhetor be competent to advise? When the people are deliberating about the choice of generals or physicians, about the construction of docks, about practical questions of any kind — there will be in each case a special man informed and competent to teach or give counsel, while the Rhetor is not competent. Upon what then can the Rhetor advise — upon just and unjust — nothing else?[10]
[9] Plato, Gorgias, p. 454 B.
[10] Plato, Gorgias, p. 455 D.