Selected Moments From Aristotle's Rhetoric
Book I: Chapter 1
RHETORIC is the counterpart of Dialectic. Both alike are concerned with such things as come, more or less, within the general ken of all men and belong to no definite science. Accordingly all men make use, more or less, of both; for to a certain extent all men attempt to discuss statements and to maintain them, to defend themselves and to attack others.
Ordinary people do this either at random or through practice and from acquired habit. Both ways being possible, the subject can plainly be handled systematically, for it is possible to inquire the reason why some speakers succeed through practice and others spontaneously; and every one will at once agree that such an inquiry is the function of an art.
It is clear, then, that rhetorical study, in its strict sense, is concerned with the modes of persuasion. Persuasion is clearly a sort of demonstration, since we are most fully persuaded when we consider a thing to have been demonstrated. The orator's demonstration is an enthymeme, and this is, in general, the most effective of the modes of persuasion. The enthymeme is a sort of syllogism, and the consideration of syllogisms of all kinds, without distinction, is the business of dialectic, either of dialectic as a whole or of one of its branches. It follows plainly, therefore, that he who is best able to see how and from what elements a syllogism is produced will also be best skilled in the enthymeme, when he has further learnt what its subject-matter is and in what respects it differs from the syllogism of strict logic. The true and the approximately true are apprehended by the same faculty; it may also be noted that men have a sufficient natural instinct for what is true, and usually do arrive at the truth. Hence the man who makes a good guess at truth is likely to make a good guess at probabilities.
Rhetoric is useful (1) because things that are true and things that are just have a natural tendency to prevail over their opposites,so that if the decisions of judges are not what they ought to be, the defeat must be due to the speakers themselves, and they must be blamed accordingly. Moreover, (2) before some audiences not even the possession of the exactest knowledge will make it easy for what we say to produce conviction. For argument based on knowledge implies instruction, and there are people whom one cannot instruct. Here, then, we must use, as our modes of persuasion and argument, notions possessed by everybody, as we observed in the Topics when dealing with the way to handle a popular audience. Further, (3) we must be able to employ persuasion, just as strict reasoning can be employed, on opposite sides of a question, not in order that we may in practice employ it in both ways (for we must not make people believe what is wrong), but a) in order that we may see clearly what the facts are, and b) that, if another man argues unfairly, we on our part may be able to confute him. No other of the arts draws opposite conclusions: dialectic and rhetoric alone do this. Both these arts draw opposite conclusions impartially. Nevertheless, the underlying facts do not lend themselves equally well to the contrary views. No; things that are true and things that are better are, by their nature, practically always easier to prove and easier to believe in. Again, (4) it is absurd to hold that a man ought to be ashamed of being unable to defend himself with his limbs, but not of being unable to defend himself with speech and reason, when the use of rational speech is more distinctive of a human being than the use of his limbs. And if it be objected that one who uses such power of speech unjustly might do great harm, that is a charge which may be made in common against all good things except virtue, and above all against the things that are most useful, as strength, health, wealth, generalship. A man can confer the greatest of benefits by a right use of these, and inflict the greatest of injuries by using them wrongly.
It is clear, then, that rhetoricis not bound up with a single definite class of subjects, but is as universal as dialectic; it is clear, also, that it is useful. It is clear, further, that its function is not simply to succeed in persuading, but rather to discover the means of coming as near such success as the circumstances of each particular case allow. In this it resembles all other arts. For example, it is not the function of medicine simply to make a man quite healthy, but to put him as far as may be on the road to health; it is possible to give excellent treatment even to those who can never enjoy sound health. Furthermore, it is plain that it is the function of one and the same art to discern the real and the apparent means of persuasion, just as it is the function of dialectic to discern the real and the apparent syllogism. What makes a man a 'sophist' is not his faculty, but his moral purpose. In rhetoric, however, the term 'rhetorician' may describe either the speaker's knowledge of the art, or his moral purpose. In dialectic it is different: a man is a 'sophist' because he has a certain kind of moral purpose, a 'dialectician' in respect, not of his moral purpose, but of his faculty.
Let us now try to give some account of the systematic principles of Rhetoric itself-of the right method and means of succeeding in the object we set before us. We must make as it were a fresh start, and before going further define what rhetoric is.
Book I: Chapter 2Rhetoric may be defined as the faculty of observing in any given case the available means of persuasion. This is not a function of any other art. Every other art can instruct or persuade about its own particular subject-matter; for instance, medicine about what is healthy and unhealthy, geometry about the properties of magnitudes, arithmetic about numbers, and the same is true of the other arts and sciences. But rhetoric we look upon as the power of observing the means of persuasion on almost any subject presented to us; and that is why we say that, in its technical character, it is not concerned with any special or definite class of subjects.
Of the modes of persuasion furnished by the spoken word there are three kinds. The first kind depends on the personal character of the speaker [ethos]; the second on putting the audience into a certain frame of mind [pathos]; the third on the proof, or apparent proof, provided by the words of the speech itself [logos].
Persuasion is achieved by the speaker's personal character when the speech is so spoken as to make us think him credible. We believe good men more fully and more readily than others: this is true generally whatever the question is, and absolutely true where exact certainty is impossible and opinions are divided. This kind of persuasion, like the others, should be achieved by what the speaker says, not by what people think of his character before he begins to speak. It is not true, as some writers assume in their treatises on rhetoric, that the personal goodness revealed by the speaker contributes nothing to his power of persuasion; on the contrary, his character may almost be called the most effective means of persuasion he possesses.
Secondly, persuasion may come through the hearers, when the speech stirs their emotions. Our judgments when we are pleased and friendly are not the same as when we are pained and hostile. It is towards producing these effects, as we maintain, that present-day writers on rhetoric direct the whole of their efforts. This subject shall be treated in detail when we come to speak of the emotions.
Thirdly, persuasion is effected through the speech itself when we have proved a truth or an apparent truth by means of the persuasive arguments suitable to the case in question.
There are, then, these three means of effecting persuasion. The man who is to be in command of them must, it is clear, be able (1) to reason logically, (2) to understand human character and goodness in their various forms, and (3) to understand the emotions-that is, to name them and describe them, to know their causes and the way in which they are excited.
With regard to the persuasion achieved by proof or apparent proof: just as in dialectic there is induction on the one hand and syllogism or apparent syllogism on the other, so it is in rhetoric. The example is an induction, the enthymeme is a syllogism, and the apparent enthymeme is an apparent syllogism. I call the enthymeme a rhetorical syllogism, and the example a rhetorical induction. Every one who effects persuasion through proof does in fact use either enthymemes or examples: there is no other way .
When we base the proof of a proposition on a number of similar cases, this is induction in dialectic, example in rhetoric; when it is shown that, certain propositions being true, a further and quite distinct proposition must also be true in consequence, whether invariably or usually, this is called syllogism in dialectic, enthymeme in rhetoric.
A statement is persuasive and credible either because it is directly self-evident or because it appears to be proved from other statements that are so. In either case it is persuasive because there is somebody whom it persuades .
The theory of rhetoric is concerned not with what seems probable to a given individual like Socrates or Hippias, but with what seems probable to men of a given type; and this is true of dialectic also.
Dialectic does not construct its syllogisms out of any haphazard materials, such as the fancies of crazy people, but out of materials that call for discussion; and rhetoric, too, draws upon the regular subjects of debate. The duty of rhetoric is to deal with such matters as we deliberate upon without arts or systems to guide us, in the hearing of persons who cannot take in at a glance a complicated argument, or follow a long chain of reasoning. The subjects of our deliberation are such as seem to present us with alternative possibilities: about things that could not have been, and cannot now or in the future be, other than they are, nobody who takes them to be of this nature wastes his time in deliberation.
The enthymeme and the example must, then, deal with what is in the main contingent, the example being an induction, and the enthymeme a syllogism, about such matters. The enthymeme must consist of few propositions, fewer often than those which make up the normal syllogism. For if any of these propositions is a familiar fact, there is no need even to mention it; the hearer adds it himself. Thus, to show that Dorieus has been victor in a contest for which the prize is a crown, it is enough to say 'For he has been victor in the Olympic games', without adding 'And in the Olympic games the prize is a crown', a fact which everybody knows.
There are few facts of the 'necessary' type that can form the basis of rhetorical syllogisms. Most of the things about which we make decisions, and into which therefore we inquire, present us with alternative possibilities. For it is about our actions that we deliberate and inquire, and all our actions have a contingent character; hardly any of them are determined by necessity. Again, conclusions that state what is merely usual or possible must be drawn from premises that do the same, just as 'necessary' conclusions must be drawn from 'necessary' premises; this too is clear to us from the Analytics. It is evident, therefore, that the propositions forming the basis of enthymemes, though some of them may be 'necessary', will most of them be only usually true.
Book 1: Chapter 3
Rhetoric falls into three divisions, determined by the three classes of listeners to speeches. For of the three elements in speech-making -- speaker, subject, and person addressed -- it is the last one, the hearer, that determines the speech's end and object. The hearer must be either a judge, with a decision to make about things past or future, or an observer. A member of the assembly decides about future events, a juryman about past events: while those who merely decide on the orator's skill are observers.
From this it follows that there are three divisions of oratory - (1) political, (2) forensic, and (3) the ceremonial oratory of display.
Political speaking urges us either to do or not to do something: one of these two courses is always taken by private counselors, as well as by men who address public assemblies.
Forensic speaking either attacks or defends somebody: one or other of these two things must always be done by the parties in a case.
The ceremonial oratory of display either praises or censures somebody.
These three kinds of rhetoric refer to three different kinds of time. The political orator is concerned with the future: it is about things to be done hereafter that he advises, for or against. The party in a case at law is concerned with the past; one man accuses the other, and the other defends himself, with reference to things already done. The ceremonial orator is, properly speaking, concerned with the present, since all men praise or blame in view of the state of things existing at the time, though they often find it useful also to recall the past and to make guesses at the future.
Rhetoric has three distinct ends in view, one for each of its three kinds. The political orator aims at establishing the expediency or the harmfulness of a proposed course of action; if he urges its acceptance, he does so on the ground that it will do good; if he urges its rejection, he does so on the ground that it will do harm; and all other points, such as whether the proposal is just or unjust, honorable or dishonorable, he brings in as subsidiary and relative to this main consideration. Parties in a law-case aim at establishing the justice or injustice of some action, and they too bring in all other points as subsidiary and relative to this one. Those who praise or attack a man aim at proving him worthy of honor or the reverse, and they too treat all other considerations with reference to this one.
Book 2: Chapter 1
Particularly in political oratory, but also in lawsuits, it adds much to an orator's influence that his own character should look right and that he should be thought to entertain the right feelings towards his hearers; and also that his hearers themselves should be in just the right frame of mind. That the orator's own character should look right is particularly important in political speaking: that the audience should be in the right frame of mind, in lawsuits.
When people are feeling friendly and placable, they think one sort of thing; when they are feeling angry or hostile, they think either something totally different or the same thing with a different intensity: when they feel friendly to the man who comes before them for judgement, they regard him as having done little wrong, if any; when they feel hostile, they take the opposite view. Again, if they are eager for, and have good hopes of, a thing that will be pleasant if it happens, they think that it certainly will happen and be good for them: whereas if they are indifferent or annoyed, they do not think so.
There are three things which inspire confidence in the orator's own character-the three, namely, that induce us to believe a thing apart from any proof of it: good sense, good moral character, andgoodwill. Good will and friendliness of disposition will form part of our discussion of the emotions, to which we must now turn.
The Emotions are all those feelings that so change men as to affect their judgments, and that are also attended by pain or pleasure. Such are anger, pity, fear and the like, with their opposites. We must arrange what we have to say about each of them under three heads. Take, for instance, the emotion of anger: here we must discover (1) what the state of mind of angry people is, (2) who the people are with whom they usually get angry, and (3) on what grounds they get angry with them. It is not enough to know one or even two of these points; unless we know all three, we shall be unable to arouse anger in any one. The same is true of the other emotions.
Book 2: Chapter 2
Anger may be defined as an impulse, accompanied by pain, to a conspicuous revenge for a conspicuous slight directed without justification towards what concerns oneself or towards what concerns one's friends. If this is a proper definition of anger, it must always be felt towards some particular individual, e.g. Cleon, and not 'man' in general. It must be felt because the other has done or intended to do something to him or one of his friends. It must always be attended by a certain pleasure -- that which arises from the expectation of revenge. For since nobody aims at what he thinks he cannot attain, the angry man is aiming at what he can attain, and the belief that you will attain your aim is pleasant.
Now slighting is the actively entertained opinion of something as obviously of no importance. We think bad things, as well as good ones, have serious importance; and we think the same of anything that tends to produce such things, while those which have little or no such tendency we consider unimportant. There are three kinds of slighting -- contempt, spite, and insolence. (1) Contempt is one kind of slighting: you feel contempt for what you consider unimportant, and it is just such things that you slight. (2) Spite is another kind; it is thwarting another man's wishes, not to get something yourself but to prevent his getting it. The slight arises just from the fact that you do not aim at something for yourself: clearly you do not think that he can do you harm, for then you would be afraid of him instead of slighting him, nor yet that he can do you any good worth mentioning, for then you would be anxious to make friends with him. (3) Insolence is also a form of slighting, since it consists in doing and saying things that cause shame to the victim, not in order that anything may happen to yourself, or because anything has happened to yourself, but simply for the pleasure involved. (Retaliation is not 'insolence', but vengeance.) The cause of the pleasure thus enjoyed by the insolent man is that he thinks himself greatly superior to others when ill-treating them.
That is why youths and rich men are insolent; they think themselves superior when they show insolence. One sort of insolence is to rob people of the honor due to them; you certainly slight them thus; for it is the unimportant, for good or evil, that has no honor paid to it.
A man expects to be specially respected by his inferiors in birth, in capacity, in goodness, and generally in anything in which he is much their superior: as where money is concerned a wealthy man looks for respect from a poor man; where speaking is concerned, the man with a turn for oratory looks for respect from one who cannot speak; the ruler demands the respect of the ruled, and the man who thinks he ought to be a ruler demands the respect of the man whom he thinks he ought to be ruling.
Then again a man looks for respect from those who he thinks owe him good treatment, and these are the people whom he has treated or is treating well, or means or has meant to treat well, either himself, or through his friends, or through others at his request.
It will be plain by now, from what has been said, (1) in what frame of mind, (2) with what persons, and (3) on what grounds people grow angry. (1) The frame of mind is that of one in which any pain is being felt. In that condition, a man is always aiming at something.
Whether, then, another man opposes him either directly in any way, as by preventing him from drinking when he is thirsty, or indirectly, the act appears to him just the same; whether some one works against him, or fails to work with him, or otherwise vexes him while he is in this mood, he is equally angry in all these cases. Hence people who are afflicted by sickness or poverty or love or thirst or any other unsatisfied desires are prone to anger and easily roused: especially against those who slight their present distress. Thus a sick man is angered by disregard of his illness, a poor man by disregard of his poverty, a man aging war by disregard of the war he is waging, a lover by disregard of his love, and so throughout, any other sort of slight being enough if special slights are wanting. Each man is predisposed, by the emotion now controlling him, to his own particular anger.
Further, we are angered if we happen to be expecting a contrary result: for a quite unexpected evil is specially painful, just as the quite unexpected fulfillment of our wishes is specially pleasant. Hence it is plain what seasons, times, conditions, and periods of life tend to stir men easily to anger, and where and when this will happen; and it is plain that the more we are under these conditions the more easily we are stirred.
These, then, are the frames of mind in which men are easily stirred to anger. The persons with whom we get angry are those who laugh, mock, or jeer at us, for such conduct is insolent. Also those who inflict injuries upon us that are marks of insolence. These injuries must be such as are neither retaliatory nor profitable to the doers: for only then will they be felt to be due to insolence. Also those who speak ill of us, and show contempt for us, in connection with the things we ourselves most care about: thus those who are eager to win fame as philosophers get angry with those who show contempt for their philosophy; those who pride themselves upon their appearance get angry with those who show contempt for their appearance and so on in other cases. We feel particularly angry on this account if we suspect that we are in fact, or that people think we are, lacking completely or to any effective extent in the qualities in question. For when we are convinced that we excel in the qualities for which we are jeered at, we can ignore the jeering.
Again, we are angrier with our friends than with other people, since we feel that our friends ought to treat us well and not badly. We are angry with those who have usually treated us with honor or regard, if a change comes and they behave to us otherwise: for we think that they feel contempt for us, or they would still be behaving as they did before. And with those who do not return our kindnesses or fail to return them adequately, and with those who oppose us though they are our inferiors: for all such persons seem to feel contempt for us; those who oppose us seem to think us inferior to themselves, and those who do not return our kindnesses seem to think that those kindnesses were conferred by inferiors. And we feel particularly angry with men of no account at all, if they slight us. For, by our hypothesis, the anger caused by the slight is felt towards people who are not justified in slighting us, and our inferiors are not thus justified.
Again, we feel angry with friends if they do not speak well of us or treat us well; and still more, if they do the contrary; or if they do not perceive our needs, which is why Plexippus is angry with Meleager in Antiphon's play; for this want of perception shows that they are slighting us -- we do not fail to perceive the needs of those for whom we care. Again we are angry with those who rejoice at our misfortunes or simply keep cheerful in the midst of our misfortunes, since this shows that they either hate us or are slighting us.
Also with those who are indifferent to the pain they give us: this is why we get angry with bringers of bad news. And with those who listen to stories about us or keep on looking at our weaknesses; this seems like either slighting us or hating us; for those who love us share in all our distresses and it must distress any one to keep on looking at his own weaknesses.
Further, with those who slight us before five classes of people: namely, (1) our rivals, (2) those whom we admire, (3) those whom we wish to admire us, (4) those for whom we feel reverence, (5) those who feel reverence for us: if any one slights us before such persons, we feel particularly angry. Again, we feel angry with those who slight us in connection with what we are as honorable men bound to champion-our parents, children, wives, or subjects. And with those who do not return a favor, since such a slight is unjustifiable. Also with those who reply with humorous levity when we are speaking seriously, for such behavior indicates contempt. And with those who treat us less well than they treat everybody else; it is another mark of contempt that they should think we do not deserve what every one else deserves.
Forgetfulness, too, causes anger, as when our own names are forgotten, trifling as this may be; since forgetfulness is felt to be another sign that we are being slighted; it is due to negligence, and to neglect us is to slight us.
The persons with whom we feel anger, the frame of mind in which we feel it, and the reasons why we feel it, have now all been set forth. Clearly the orator will have to speak so as to bring his hearers into a frame of mind that will dispose them to anger, and to represent his adversaries as open to such charges and possessed of such qualities as do make people angry.
Book II: Chapter 3
Since growing calm is the opposite of growing angry, and calmness the opposite of anger, we must ascertain in what frames of mind men are calm, towards whom they feel calm, and by what means they are made so.
Growing calm may be defined as a settling down or quieting of anger. Now we get angry with those who slight us; and since slighting is a voluntary act, it is plain that we feel calm towards those who do nothing of the kind, or who do or seem to do it involuntarily. Also towards those who intended to do the opposite of what they did do. Also towards those who treat themselves as they have treated us: since no one can be supposed to slight himself. Also towards those who admit their fault and are sorry: since we accept their grief at what they have done as satisfaction, and cease to be angry. The punishment of servants shows this: those who contradict us and deny their offence we punish all the more, but we cease to be incensed against those who agree that they deserved their punishment.
The reason is that it is shameless to deny what is obvious, and those who are shameless towards us slight us and show contempt for us: anyhow, we do not feel shame before those of whom we are thoroughly contemptuous. Also we feel calm towards those who humble themselves before us and do not gainsay us; we feel that they thus admit themselves our inferiors, and inferiors feel fear, and nobody can slight any one so long as he feels afraid of him.
That our anger ceases towards those who humble themselves before us is shown even by dogs, who do not bite people when they sit down. We also feel calm towards those who are serious when we are serious, because then we feel that we are treated seriously and not contemptuously. Also towards those who have done us more kindnesses than we have done them. Also towards those who pray to us and beg for mercy, since they humble themselves by doing so. Also towards those who do not insult or mock at or slight any one at all, or not any worthy person or any one like ourselves. In general, the things that make us calm may be inferred by seeing what the opposites are of those that make us angry.
We are not angry with people we fear or respect, as long as we fear or respect them; you cannot be afraid of a person and also at the same time angry with him. Again, we feel no anger, or comparatively little, with those who have done what they did through anger: we do not feel that they have done it from a wish to slight us, for no one slights people when angry with them, since slighting is painless, and anger is painful. Nor do we grow angry with those who reverence us.
As to the frame of mind that makes people calm, it is plainly the opposite to that which makes them angry, as when they are amusing themselves or laughing or feasting; when they are feeling prosperous or successful or satisfied; when, in fine, they are enjoying freedom from pain, or inoffensive pleasure, or justifiable hope. Also when time has passed and their anger is no longer fresh, for time puts an end to anger.
Again, men become calm if they have convicted the offender; or if he has already suffered worse things than they in their anger would have themselves inflicted upon him; for they feel as if they were already avenged. Or if they feel that they themselves are in the wrong and are suffering justly (for anger is not excited by what is just), since men no longer think then that they are suffering without justification; and anger, as we have seen, means this. Hence we ought always to inflict a preliminary punishment in words: if that is done, even slaves are less aggrieved by the actual punishment. We also feel calm if we think that the offender will not see that he is punished on our account and because of the way he has treated us. For anger has to do with individuals. This is plain from the definition.
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by Michael E. Eidenmuller
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