By Shai Frogel
The booklet claims that philosophy will be outlined by means of its particular rhetoric. This rhetoric is formed through values: humanism and critique. Humanism is outlined as who prefer the person human deliberation to any exterior authority or technique. Self-conviction is the touchstone of fact in philosophy. Critique is outlined as suspecting your ideals and convictions. for this reason why the ebook makes use of Nietzsche's definition of "the will to truth"--"the won't to lie to, no longer even myself"--for explaining the character of philosophical considering and argumentation. This rhetorical research finds that the chance of self-deception is a constitutive but irresolvable challenge of philosophy.
The topics of the ebook are: the kinfolk among philosophy and rhetoric, the speaker and the addressee of philosophical arguments, the subordination of common sense to rhetoric in philosophy and the philosophical challenge of self-deception. This paintings, unburdened with philosophers' jargon, matches good within the present serious debate in regards to the relevance of pragmatic beneficial properties of the suggestions of subjectivity and truth.
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Extra resources for The Rhetoric of Philosophy
Example text
Someone is considered a Sophist, he explains, due to his moral objective and not his argumentative ability. In the field of dialectic a distinction is drawn between a person’s ability and his identification as a ‘dialectician,’ on the one hand, and his use of this ability towards bad ends, which will result in being identified as a sophist. Aristotle recommends that this distinction be introduced into the field of rhetoric too, such that the term ‘rhetorician’ will not be applicable to mastery of the art in conditions of its abuse.
As I will try to explain, these observations are in firm agreement with Socrates’ views on the desirable discussion, through which discussants seek after the truth and not just after winning the debate. It is a measure of Socrates’ greatness that even when his interlocutors seek only victory (Polos, for instance), Socrates himself continues to view it as no more than a means to an end. Evidence of this can be found in the fact that he does not consider winning the debate the final objective. Socrates does not allow himself to derive knowledge directly from victory in a debate, or in other words, to adopt just the opposite stand to the one that has just been refuted.
The stubborn will to seek after answers to a fundamental dissatisfaction, whether epistemological or moral, regarding reality, rooted in the suspicion that our way of perceiving reality suffers from one illusion or another. This is a will that remains unsatisfied by the multiplicity of answers (the “pluralist model of truth” according to Perelman) on the one hand, and by dogmatic answers, on the other. I believe that this is why the image of Socrates, as reflected in the Platonic dialogues, is perceived as that of the philosopher.