Gorgias

Gorgias
Born 485 BC
Leontini
Died 380 BC
Era Pre-Socratic philosophy
Region Western Philosophy
School Sophism
Main interests
Ontology, epistemology rhetoric, moral relativism
Notable ideas
Paradoxologia

Gorgias (; Nihilist" although the degree to which this epithet adequately describes his philosophy is controversial.[3][4][5][6]

His chief claim to recognition resides in the fact that he transplanted rhetoric from his native Sicily to Attica, and contributed to the diffusion of the Attic dialect as the language of literary prose.

Contents

  • Life 1
  • Nihilist 2
  • Rhetorical innovation 3
  • On the Non-Existent 4
  • Rhetorical works 5
    • Encomium of Helen 5.1
    • Defense of Palamedes 5.2
    • Epitaphios (or the Athenian funeral oration) 5.3
  • Critics 6
  • See also 7
  • References 8
  • Sources 9
    • Primary sources 9.1
    • Secondary sources 9.2
  • External links 10

Life

Gorgias originated from Delphi (McComiskey 6-7).

He was already about sixty when in 427 BC he was sent to Athens by his fellow-citizens at the head of an embassy to ask for Athenian protection against the aggression of the [10]

Gorgias is reputed to have lived to be one hundred and eight years old (Matsen, Rollinson and Sousa, 33). He won admiration for his ability to speak on any subject (Matsen, Rollinson and Sousa, 33). He accumulated considerable wealth; enough to commission a gold statue of himself for a public temple.[11] After his Pythian Oration, the Greeks installed a solid gold statue of him in the temple of Apollo at Delphi (Matsen, Rollinson and Sousa, 33). He died at Larissa in Thessaly.

Nihilist

Gorgias has been labelled "The Nihilist"[3][4][5][12][13] because some scholars have interpreted his thesis on "the non-existent" to be an argument against the existence of anything.[14] Nihilism is the belief that all values are baseless and that nothing can be known or communicated. It is associated with pessimism and a radical skepticism that condemns existence.[15] Gorgias's philosophy is that nothing at all exists, the full extent of which is told in his On Non-Existence, where he develops three sequential arguments: first, that nothing exists, second, that even if existence exists, it is inapprehensible to humans, and third, that even if existence is apprehensible, it certainly cannot be communicated or interpreted to one’s neighbors. Assuming that it was at one time a written text, there is no evidence of what Gorgias originally wrote. What we know is from commentary by Sextus Empiricus and

  •  Greek Wikisource has original text related to this article: Γοργίας
  • Encomium on Helen: Greek text and English translation
  • Gorgias, selected texts (from Plato's Gorgias) in Greek (with German translation and vocabulary notes)
  • Gorgias, entry in the Internet Encyclopedia of Philosophy
  • On the Nonexistent in Sextus Empiricus, Adv. Ac. VII, 65-87
  • Encomium on Helen: public domain audiobook
  • Mappa concettuale del ragionamento di Gorgia (Italian)
  • Works by or about Gorgias at Internet Archive
  • Works by Gorgias at LibriVox (public domain audiobooks)

External links

  • Consigny, Scott. Gorgias: Sophist and Artist. Columbia: University of South Carolina Press, 2001.
  • Gumpert, Matthew. Grafting Helen: the Abduction of the Classical Past. Wisconsin: University of Wisconsin Press, 2001.
  • Jarratt, Susan C. Rereading the Sophists: Classical Rhetoric Refigured. Carbondale and Edwardsville: Southern Illinois University Press, 1991.
  • Leitch, Vincent B. et al., eds. The Norton Anthology of Theory and Criticism. New York: W. W. Norton & Company, 2001.
  • McComiskey, Bruce. Gorgias and the New Sophistic Rhetoric. Carbondale and Edwardsville: Southern Illinois University Press, 2001.
  • Matsen, Patricia P. Philip Rollinson and Marion Sousa. Readings from Classical Rhetoric, Illinois: Southern Illinois University Press, 1990.
  • Poulakos, John. "Sophistical Rhetoric in Classical Greece", University of South Carolina Press, 1995.
  • Sprague, Rosamond Kent. The Older Sophists, Hackett Publishing Company(ISBN 0-87220-556-8).
  • Walker, Jeffrey. Rhetoric and Poetics in Antiquity, New York: Oxford University Press, 2000.
  • Wardy, Robert. The Birth of Rhetoric: Gorgias, Plato and Their Successors, New York: Routledge, 1996.

Secondary sources

  • Gorgias. "Encomium of Helen." The Norton Anthology of Theory and Criticism. Eds. Vincent B. Leitch, et al. New York: W.W. Norton & Company, 2001. 30-33.
  • Plato. Gorgias. Trans. Robin Waterfield. Oxford University Press, 1994.

Primary sources

Sources

  1. ^ Oxford Classical Dictionary, 3rd. ed. s.v. "Gorgias" (Oxford, 1996)
  2. ^ W. K. C. Guthrie, The Sophists (New York: Cambridge University Press, 1971), p. 270.
  3. ^ a b J. Radford Thomson (1887). A dictionary of philosophy in the words of philosophers. Reeves and Turner. p. 225. 
  4. ^ a b Rosenkrantz, G. (2002). The Possibility of Metaphysics: Substance, Identity, and Time*. Philosophy and Phenomenological Research, 64(3), 728-736.
  5. ^ a b Gronbeck, B. E. (1972). Gorgias on rhetoric and poetic: A rehabilitation. Southern Journal of Communication, 38(1), 27-38.
  6. ^ Caston, V. (2002). Gorgias on Thought and its Objects. Presocratic philosophy: Essays in honor of Alexander Mourelatos.
  7. ^ Aristotle, fr. 130 Rose = Quintilian 3.1.13.
  8. ^ Suda, Gorgias
  9. ^ Diogenes Laërtius, vi. 2
  10. ^ Lives of the Sophists 1.9, trans. George Kennedy in The Older Sophists, ed. R.K. Sprague (Columbia, S.C., 1972), p. 31.
  11. ^ Sprague, Rosamond Kent, The Older Sophists, Hackett Publishing Company (ISBN 0-87220-556-8), p. 31
  12. ^ A History of Philosophy from Thales to the Present Time by Friedrich Ueberweg: History of the ancient and mediaeval philosophy, Volume 1, Friedrich Ueberweg, Hodder and Stoughton, 1872 p. 72
  13. ^ The Crime of Credulity, Herbert Newton Casson,P. Eckler, 1901 p. 15
  14. ^ Higgins, C. Francis. "Gorgias". Internet Encyclopedia of Philosophy. Retrieved 17 October 2013. 
  15. ^ Pratt, Alan. "Nihilism". Internet Encyclopedia of Philosophy. Retrieved 17 October 2013. 
  16. ^ McComiskey, Bruce (1997). "Gorgias, "On Non-Existence": Sextus Empiricus, "Against the Logicians" 1.65-87, Translated from the Greek Text in Hermann Diels's "Die Fragmente der Vorsokratiker". Philosophy and rhetoric 30 (1): 45. Retrieved 31 October 2013. 
  17. ^ Bizzell; Herzberg. The Rhetorical Tradition. 
  18. ^ Van Hook, LaRue (February 15, 1913). "The Encomium of Helen by Gorgias". The Classical Weekly 6 (16): 122–3.  

References

See also

Aristotle also criticizes Gorgias, labeling him a mere Sophist whose primary goal is to make money by appearing wise and clever, thus deceiving the public by means of misleading or sophistic arguments (Consigny 36).

Plato answers Gorgias by reaffirming the Parmenidean ideal that being is the basic substance and reality of which all things are composed, insisting that philosophy is a dialectic distinct from and superior to rhetoric (Wardy 52).

Gorgias, whose On Non-Existence is taken to be critical of the Eleatic tradition and its founder Parmenides, describes philosophy as a type of seduction, but he does not deny philosophy entirely, giving some respect to philosophers (Consigny 37).

In the

Plato was one of Gorgias’ greatest critics, and a student of Socrates. Plato’s dislike for sophistic doctrines is well known, and it is in his eponymous dialogue that both Gorgias himself as well as his rhetorical beliefs are ridiculed (McComiskey 17).

Critics

This text is considered to be an important contribution to the genre of epitaphios. During the 5th and 4th centuries BC, such funeral orations were delivered by well-known orators during public burial ceremonies in Athens, whereby those who died in wars were honoured. Gorgias’ text provides a clever critique of 5th century propagandist rhetoric in imperial Athens and is the basis for Plato’s parody, Menexenus (Consigny 2).

Epitaphios (or the Athenian funeral oration)

Through the Defense Gorgias demonstrates that a motive requires an advantage such as status, wealth, honour, and security, and insists that Palamedes lacked a motive (McComiskey 47-49).

In this epideictic speech, like the Encomium, Gorgias is concerned with experimenting with how plausible arguments can cause conventional truths to be doubted (Jarratt 59). Throughout the text, Gorgias presents a method for composing logical (logos), ethical (ethos) and emotional (pathos) arguments from possibility, which are similar to those described by Aristotle in Rhetoric. These types of arguments about motive and capability presented in the Defense are later described by Aristotle as forensic topoi. Gorgias demonstrates that in order to prove that treason had been committed, a set of possible occurrences also need to be established. In the Defense these occurrences are as follows: communication between Palamedes and the enemy, exchange of a pledge in the form of hostages or money, and not being detected by guards or citizens. In his defense, Palamedes claims that a small sum of money would not have warranted such a large undertaking and reasons that a large sum of money, if indeed such a transaction had been made, would require the aid of many confederates in order for it to be transported. Palamedes reasons further that such an exchange could neither have occurred at night because the guards would be watching, nor in the day because everyone would be able to see. Palamedes continues, explaining that if the aforementioned conditions were, in fact, arranged then action would need to follow. Such action needed to take place either with or without confederates; however, if these confederates were free men then they were free to disclose any information they desired, but if they were slaves there was a risk of their voluntarily accusing to earn freedom, or accusing by force when tortured. Slaves, Palamedes says, are untrustworthy. Palamedes goes on to list a variety of possible motives, all of which he proves false.

In the speech Palamedes defends himself against the charge of treason. In Greek mythology, Odysseus – in order to avoid going to Troy with Agamemnon and Menelaus to bring Helen back to Sparta – pretended to have gone mad and began sowing the fields with salt. When Palamedes threw Odysseus' son, Telemachus, in front of the plow, Odysseus avoided him, demonstrating that he was sane. Odysseus, who never forgave Palamedes for making him reveal himself, later accused Palamedes of betraying the Greeks to the Trojans. Soon after, Palamedes was condemned and killed (Jarratt 58).

In the Defense of Palamedes Gorgias describes logos as a positive instrument for creating ethical arguments (McComiskey 38). The Defense, an oration that deals with issues of morality and political commitment (Consigny 38), defends Palamedes who, in Greek mythology, is credited with the invention of the alphabet, written laws, numbers, armor, and measures and weights (McComiskey 47).

Defense of Palamedes

The Encomium demonstrates Gorgias’ love of paradoxologia. The performative nature of the Encomium requires a reciprocal relationship between the performer and the audience, one which relies on the cooperation between the deceptive performer and the equally deceived audience (Wardy 36). Gorgias reveals this paradox in the final section of the Encomium where he writes: "I wished to write this speech for Helen’s encomium and my amusement" (Gorgias 33). Additionally, if one were to accept Gorgias’ argument for Helen’s exoneration, it would fly in the face of a whole literary tradition of blame directed towards Helen. This too is paradoxical. While Gorgias primarily used metaphors and paradox, he famously used "figures of speech, or schemata," (Matsen, Rollinson and Sousa). This included balanced clauses (encomium of the "rhetorical craft itself, and a demonstration of its power over us," (Gumpert, 73). According to Van Hook, The Encomium of Helen abounds in "amplification and brevity, a rhythm making prose akin to poetry, bold metaphors and poetic or unusual epithets" (122).[18]

The Encomium opens with Gorgias explaining that "a man, woman, speech, deed, city or action that is worthy of praise should be honored with acclaim, but the unworthy should be branded with blame" (Gorgias 30). In the speech Gorgias discusses the possible reasons for Helen’s journey to Troy. He explains that Helen could have been persuaded in one of four ways: by the gods, by physical force, by love, or by speech (logos). If it were indeed the plan of the gods that caused Helen to depart for Troy, Gorgias argues that those who blame her should face blame themselves, "for a human’s anticipation cannot restrain a god’s inclination" (Gorgias 31). Gorgias explains that, by nature, the weak are ruled by the strong, and, since the gods are stronger than humans in all respects, Helen should be freed from her undesirable reputation. If, however, Helen was abducted by force, it is clear that the aggressor committed a crime. Thus, it should be he, not Helen, who should be blamed. And if Helen was persuaded by love, she should also be rid of ill repute because "if love is a god, with the divine power of the gods, how could a weaker person refuse and reject him? But if love is a human sickness and a mental weakness, it must not be blamed as mistake, but claimed as misfortune" (Gorgias 32). Finally, if speech persuaded Helen, Gorgias claims he can easily clear her of blame. Gorgias explains: "Speech is a powerful master and achieves the most divine feats with the smallest and least evident body. It can stop fear, relieve pain, create joy, and increase pity" (Gorgias 31). It is here that Gorgias compares the effect of speech on the mind with the effect of drugs on the body. He states that Helen has the power to "lead" many bodies in competition by using her body as a weapon (Gumpert, 74). This image of "bodies led and misled, brought together and led apart, is of paramount importance in Gorgias' speech," (Gumpert, 74).

Helen – the proverbial "Helen of Troy" – exemplified both sexual passion and tremendous beauty for the Greeks. She was the daughter of Zeus and Leda, the Queen of Sparta, and her beauty was the direct cause of the decade long Trojan War between Greece and Troy. The war began after the goddesses Hera, Athena, and Aphrodite asked Paris (a Trojan prince) to select who was the most beautiful of the three. Each goddess tried to influence Paris’ decision, but he ultimately chose Aphrodite who then promised Paris the most beautiful woman. Paris then traveled to Greece where he was greeted by Helen and her husband Menelaus. Under the influence of Aphrodite, Helen allowed Paris to persuade her to elope with him. Together they traveled to Troy, not only sparking the war, but also a popular and literary tradition of blaming Helen for her wrongdoing. It is this tradition which Gorgias confronts in the Encomium.

The Encomium of Helen is considered to be a good example of Aristotle in his Rhetoric (forensic, deliberative, and epideictic), the Encomium can be classified as an epideictic speech, expressing praise for Helen of Troy and ridding her of the blame she faced for leaving Sparta with Paris (Wardy 26).

Encomium of Helen

Rhetorical works

For the first main argument where Gorgias says, "there is no-thing", he tries to persuade the reader that thought and existence are not the same. By claiming that if thought and existence truly were the same, then everything that anyone thought would suddenly exist. He also attempted to prove that words and sensations couldn’t be measured by the same standards, for even though words and sensations are both derived from the mind, they are essentially different. This is where his second idea comes into place.

"How can anyone communicate the idea of color by means of words since the ear does not hear colors but only sounds?" This quote, written by the Sicilian philosopher Gorgias, was used to show his theory that ‘there is nothing’, ‘if there were anything no one would know it’, ‘and if anyone did know it, no one could communicate it’. This theory, thought of in the late 5th century BC, is still being contemplated by many philosophers throughout the world. This argument has led some to label Gorgias a nihilist (one who believes nothing exists, or that the world is incomprehensible, and that the concept of truth is fictitious).

The argument has largely been seen as an ironic refutation of

  1. Nothing exists;
  2. Even if something exists, nothing can be known about it; and
  3. Even if something can be known about it, knowledge about it can't be communicated to others.
  4. Even if it can be communicated, it cannot be understood.

Gorgias’ extant rhetorical works—Encomium of Helen (Ἑλένης ἐγκώμιον), Defense of Palamedes (Ὑπέρ Παλαμήδους ἀπολογία), On Non-Existence (Περὶ τοῦ μὴ ὄντος ἢ Περὶ φύσεως), and Epitaphios—come to us via a work entitled Technai (Τέχναι), a manual of rhetorical instruction, which may have consisted of models to be memorized and demonstrate various principles of rhetorical practice (Leitch, et al. 29). Although some scholars claim that each work presents opposing statements, the four texts can be read as interrelated contributions to the up-and-coming theory and art (Aristotle, including a speech on Hellenic unity, a funeral oration for Athenians fallen in war, and a brief quotation from an Encomium on the Eleans. Apart from the speeches, there are paraphrases of the treatise "On Nature or the Non-Existent." These works are each part of the Diels-Kranz collection, and although academics consider this source reliable, many of the works included are fragmentary and corrupt. Questions have also been raised as to the authenticity and accuracy of the texts attributed to Gorgias (Consigny 4).

Gorgias’ writings are both rhetorical and performative. He goes to great lengths to exhibit his ability of making an absurd, argumentative position appear stronger. Consequently, each of his works defend positions that are unpopular, paradoxical and even absurd. The performative nature of Gorgias’ writings is exemplified by the way that he playfully approaches each argument with stylistic devices such as parody, artificial figuration and theatricality (Consigny 149). Gorgias’ style of argumentation can be described as poetics-minus-the-meter (poiêsis-minus-meter). Gorgias argues that persuasive words have power (dunamis) that is equivalent to that of the gods and as strong as physical force. In the Encomium, Gorgias likens the effect of speech on the soul to the effect of drugs on the body: "Just as different drugs draw forth different humors from the body – some putting a stop to disease, others to life – so too with words: some cause pain, others joy, some strike fear, some stir the audience to boldness, some benumb and bewitch the soul with evil persuasion" (Gorgias 32). The Encomium "argues for the totalizing power of language."[17]

Gorgias also believed that his "magical incantations" would bring healing to the human psyche by controlling powerful emotions. He paid particular attention to the sounds of words, which, like poetry, could captivate audiences. His florid, rhyming style seemed to hypnotize his audiences (Herrick 42). Gorgias' legendary powers of persuasion would suggest that he had a somewhat preternatural influence over his audience and their emotions.

Unlike other Sophists, such as Protagoras, Gorgias did not profess to teach arete (excellence, or, virtue). He believed that there was no absolute form of arete, but that it was relative to each situation (for example, virtue in a slave was not virtue in a statesman). His thought was that rhetoric, the art of persuasion, was the king of all sciences, since it was capable of persuading any course of action. While rhetoric existed in the curriculum of every Sophist, Gorgias placed more prominence upon it than any of the others.

Much debate over both the nature and value of rhetoric begins with Gorgias.

On the Non-Existent

Gorgias is the author of a On Melissus, Xenophanes, and Gorgias. Each work, however, excludes material that is discussed in the other, which suggests that each version may represent intermediary sources (Consigny 4). It is clear, however, that the work developed a skeptical argument, which has been extracted from the sources and translated as below:

Gorgias ushered in rhetorical innovations involving structure and ornamentation and the introduction of paradoxologia – the idea of paradoxical thought and paradoxical expression. For these advancements, Gorgias has been labeled the ‘father of

Rhetorical innovation

[16]

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