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• W125364275 abstract "WITHOUT THE SKILLS OF PERSUASION, a politician might be a dangerous bumbler, a loose cannon. Speaking well, speaking convincingly to the purpose at hand, is among the central political skills. As Aristotle characterizes it, rhetoric--the art of finding the most available means of persuasion--is essential to civil and civilized social and political life. appears, Aristotle says, that although is an offshoot of the study of dialectic, it also involves a practical understanding of ethics in connection with politics. (1) It requires the exercise of a range of intellectual abilities-understanding, cleverness, calculation, deliberation, good sense--in artfully directed reasoning. Genetically described, these intellectual virtues can in principle be successfully exercised independently of the character virtues. So described, they are capable of being misdirected and misused: a rhetorician can give clever arguments for a bad cause; he can calculatively and deliberately act harmfully. There is a norm for these intellectual abilities to be rightly as well as successfully exercised, particularly in the practical matters. As Aristotle puts it, virtue involves doing the right thing at the right time, in the fight way and for the fight reason. Speaking persuasively-rightly and reasonably saying the right things in the right way at the right time--is a central part of acting rightly. The phronimos--the man of practical wisdom--typically participates in public life. He engages in the deliberative activities of the Assembly; he serves on the Courts and his evaluative judgments are models of praise and blame. In being a model of virtue, the phronimos is a model of all the skills that virtue requires, including those of finding the right words and arguments in the process of deliberation. Since the techniques of public deliberation are the models of all forms of deliberation, the man of practical wisdom must acquire the habits--the hexeis--that are engaged in rhetorical persuasion. (2) His use of rhetoric must fuse his intellectual abilities with his character virtues. His desires--the desires that prompt and direct his use of rhetoric--are (in)formed by true understanding; and his understanding of the issues at stake in persuasion is formed by appropriately formed desires. (3) Because doing things for the right reason involves thinking of them in the right way, under the right description, there is a sense in which speaking appropriately pervades all well-formed action. The phronimos knows how to distinguish indignant speech from hate speech and when to call a spade a spade. To be sure, the virtuous person, the person of practical wisdom, does not explicitly deliberate about whether what he says constitutes abusive insult or honest plain speaking. The techniques of rhetoric--getting words right, giving appropriate arguments, examples, analogies--should become second nature, implicit in the best, most successful thought and speech. They are among the skills of persuasive practical reasoning. As Cicero, quoting Scaevola, summarizes the matter eloquently: This ... art [rhetoric] has constantly flourished above all others in every free state, especially in those which have enjoyed peace and tranquility.... What is so striking, so astonishing, is that the tumults of the people, the religious feelings of judges, the gravity of the senate, should be swayed by speech ... to raise the afflicted, to bestow security, to deliver from dangers, to maintain men in the rights of citizenship? ... For it is by this one gift that we are most distinguished from brute animals, that we converse together, and can express our thoughts by speech. Who, therefore, would not justly make this an object of admiration, and think it worthy of his utmost exertions, to surpass mankind themselves in that single excellence by which they claim their superiority over brutes? …" @default.
• W125364275 created "2016-06-24" @default.
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• W125364275 date "2011-11-01" @default.
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• W125364275 title "Aristotle on the Virtues of Rhetoric" @default.
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