Listening to the Logos
Speech and the Coming of Wisdom in Ancient Greece
Publication Year: 2012
Published by: University of South Carolina Press
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THREE Physis, Kosmos, Logos: Presocratic Thought and the Emergence FOUR Sophistical Wisdom, Socratic Wisdom, and the Political Life 86FIVE Civic Wisdom, Divine Wisdom: Isocrates, Plato, and Two Visions ...
SERIES EDITOR’S PREFACE
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In Listening to the Logos: Speech and the Coming of Wisdom in Ancient Greece,Christopher Lyle Johnstone explores how the ancient Greeks thought aboutthe connections between wisdom and speech. He finds not a unified idea ofhow these connections can or should develop but a consistent inquiry into theissues of speech, language, dialogue, and argument on the one hand and the...
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The author is grateful for permission to use previously published materialfrom the following sources: “Sophistical Wisdom: Politikê Aretê and ‘Logoso -phia,’” Philosophy and Rhetoric 39, no. 4 (2006): 265–89, © 2006 by the Penn-sylvania State University, by permission of the Penn State University Press,University Park; “‘Speech Is a Powerful Lord’: Speech, Sound, and Enchant-...
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Early in my career I published three essays (1980, 1981, 1983) that, in exam-ining how ethical standards for communication might be devised, focus on con-nections between speech and wisdom—between oral expression, sophia, andphronêsis. In the first of these essays I conclude from a synthetic reading of theNicomachean Ethics, the Rhetoric, and the Politics that Aristotle conceived rhet-...
ONE: The Greek Stones Speak: Toward an Archaeology of Consciousness
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The relationship between wisdom and utterance, reflected at times in morespecific connections between philosophy and rhetoric, has been a focus ofintellectual interest in the West since at least the time of Heraclitus of Ephe -sus (ca. 500 b.c.e.). Parmenides, Empedocles, Protagoras, Gorgias, Socrates,Plato, Isocrates, Aristotle, Cicero, Quintilian, Augustine, Bacon, Vico—all have...
TWO: Singing the Muses’ Song: Myth, Wisdom, and Speech
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...they have made Helikon, the great god-haunted mountain, their domain;their soft feet move in the dance that rings the violet-dark spring and the altar of. . . On Helikon’s peak they join hands in lovely dances and their pounding feetFrom there they set out and, veiled in mist, glide through the nightand raise enchanting voices to exalt aegis-bearing Zeus and queenly Hera, ...
THREE: Physis, Kosmos, Logos: Presocratic Thought and the Emergence of Nature-Consciousness
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Some years ago I went with my wife and younger son to visit Penn’s Cave, acentral Pennsylvania limestone cavern that can be examined only by boatbecause the stream that formed it still runs through it, creating a lake for itsentire length. We toured the cavern under the direction of a professional guidewho controlled the boat and explained the cave’s geological and social history...
FOUR: Sophistical Wisdom, Socratic Wisdom, and the Political Life
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Of all things the mea sure is the human—of things that are that they are, For the human being, the unexamined life is not a proper way of life.How should one live one’s life? What are the values that one should seek torealize in one’s conduct? By what moral standards should our actions be judged,and how are these standards to be discovered? What legitimizes the laws that...
FIVE: Civic Wisdom, Divine Wisdom: Isocrates, Plato, and Two Visions for the Athenian Citizen
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Since human nature cannot attain knowledge that would enable us to knowwhat we must say or do, . . . I think that the wise are those who have the abilityto reach the best opinions most of the time, and philosophers are those whospend time acquiring such an intelligence as quickly as possible.When [the soul] investigates itself, it passes into the realm of the pure and ever-...
SIX: Speculative Wisdom, Practical Wisdom: Aristotle and the Culmination of Hellenic Thought
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So if the intellect is divine compared with man, the life of the intellect must bedivine compared with the life of a human being. . . . We ought, so far as in uslies, to put on immortality, and do all that we can to live in conformity with theBut such a life will be too high for human attainment; for any man who lives it will do so not as a human being but in virtue of something divine within...
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I commenced this inquiry seeking, in the Greek wisdom literature of thearchaic and classical periods, coherent accounts of how founders of the West-ern intellectual tradition conceived wisdom, understood its means of acquisi-tion and expression, and viewed the role of logos (broadly conceived) in theseprocesses. I was particularly concerned to discover not merely how these...
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...3. Cole 1991a; Lentz 1989; Poulakos 1995; Robb 1983; Schiappa 2003; Vernant4. Several thorough accounts of this development have appeared in recent decades.See, for example, Kennedy 1963, 1994; Cole 1991a; Enos 1993; Schiappa 1999; Fredal2006. Others have examined the first glimmerings of a preconceptual rhetorical con-sciousness in the poetry of Homer and Hesiod. See Kirby 1992; Atwill 1998; Walker...
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Adkins, Arthur W. H. 1983. “Orality and Philosophy.” In Language and Thought inEarly Greek Philosophy, edited by Kevin Robb, 207–27. LaSalle, Ill.: Monist LibraryAndrewes, Antony. 1962. “The Mytilene Debate: Thucydides 3:36–39.” Phoenix 16Annas, Julia. 1974. “Forms and First Principles.” Phronesis 19, no. 3: 257–83.Aristotle. 1926. “Art” of Rhetoric. Translated by J. H. Freese. Cambridge, Mass.: Har-...
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Page Count: 312
Publication Year: 2012
Series Title: Studies in Rhetoric/Communication