DawgNotes

What the teachers should do is "state the facts" (72). One of these is that the student must have some native ability. Oratory requires agility, not mere memorization or rehearsal of forms. The orator must be able to respond to the occasion. Letters (or writing) don't require this agility because they are fixed, and used the same way over and over. But "oratory is good only if it has the qualities of fitness for the occasion, propriety of style, and originality of treatment” (72). And while training can help one without natural ability, Isocrates is clear about the latter's importance: “[formal training] cannot fully fashion men who are without natural aptitude into good debaters or writers” (74).

The importance of fitness for the occasion (kairos) means that generalities are not as valuable as specifics, and what works generally for one orator in a particular situation won't meet the needs of another. Thus, the teachers can't simply pass on general principles - there must also be knowledge, and this requires "much study" by "a vigorous and imaginative mind" (74).

While "Against the Sophists" argues largely against certain practices of the day, "Antidosis" is more a proposition and explanation of what should be true, a defense of Isocrates' beliefs and theory of rhetorical education. In this essay we learn that for Isocrates, what counts as philosophy is the knowledge and practice of governing one's household and community well. Rhetoric has a very practical function, both in terms of facilitating governance, but also in demonstrating character: “the power to speak well is taken as the surest index of a sound understanding, and discourse which is true and lawful and just is the outward image of a good and faithful soul” (75). Training in an art that does not function in the present to improve speech or actions shouldn't be called philosophy, but rather a "gymnastic of the mind" (75). This clearly separates his theory from that of Plato. “I hold that men who want to do some good in the world must banish utterly from their interests all vain speculations and all activities which have no bearing on our lives” (76).

This is not to say that philosophy has no value, but rather that since absolute truth cannot be certainly attained by humans, a properly conceived philosophy is practical. Isocrates holds "that man to be wise who is able by his powers of conjecture to arrive generally at the best course, and I hold that man to be a philosopher who occupies himself with the studies from which he will most quickly gain that kind of insight” (77). Such studies and insight are not to be separated from public life, however, because "people can become better and worthier if they conceive an ambition to speak well, if they become possessed of the desire to be able to persuade their hearers, and finally, if they set their hearts on seizing their advantage” (77).

Advantage is not merely a competitive edge at a particular moment. It is a much longer range view, taking into account a future "at the hands of the gods" where “those receive the better portion at the hand men who are the most conscientious in their dealings with their associates…and are themselves esteemed as the noblest among their fellows” (78). The wise man who desires to speak well gains advantage by being conscientious and noble - a good man who speaks well (gee, where will I hear that later?). Such a man will:

• support causes that “are great and honorable, devoted to the welfare of man and our common good"
• contemplate, appraise, use as examples and be influenced by the most illustrious and edifying actions of men, and
• “apply himself above all to establish a most honorable name among his fellow-citizens”(77)

Additional thoughts about the good man:

• “It follows then, that the power to speak well and think right will reward the man who approaches the art of discourse with love of wisdom and love of honor”
• “the argument which is made by a man’s life is of more weight than that which is furnished by words”
• “the stronger a man’s desire to persuade his hearers, the more zealously will be strive to be honorable and to have the esteem of his fellow-citizens” (77).

Isocrates condemns those who drive away the youth, or whose instruction encourages them to wasteful hours in the tavern or by the fountains, “in soft living and childish folly”. Hence, the instructor is to encourage the young men to the wise government of home and commonwealth.

Works Cited:
“Against the Sophists.” Translated by George Norlin. Bizzell and Herberg. 72-75.
"Antidosis." Translated by George Norlin. Bizzell and Herberg. 75-79.