Aristotle, Second Part of the RHETORIC Complete

Translated by W. Roberts.

Aristotle Bilingual Anthology  Studies  Aristotle in Print

II: 43 pages - You are on Page 42

When your opponent in drawing his conclusion puts it in the form of a question, you must justify your answer. Thus when Sophocles was asked by Peisander whether he had, like the other members of the Board of Safety, voted for setting up the Four Hundred, he said 'Yes.'-'Why, did you not think it wicked?'-'Yes.'-'So you committed this wickedness?' 'Yes', said Sophocles, 'for there was nothing better to do.' Again, the Lacedaemonian, when he was being examined on his conduct as ephor, was asked whether he thought that the other ephors had been justly put to death. 'Yes', he said. 'Well then', asked his opponent, 'did not you propose the same measures as they?'-'Yes.'-'Well then, would not you too be justly put to death?'-'Not at all', said he; 'they were bribed to do it, and I did it from conviction'. Hence you should not ask any further questions after drawing the conclusion, nor put the conclusion itself in the form of a further question, unless there is a large balance of truth on your side.

As to jests. These are supposed to be of some service in controversy. Gorgias said that you should kill your opponents' earnestness with jesting and their jesting with earnestness; in which he was right. jests have been classified in the Poetics. Some are becoming to a gentleman, others are not; see that you choose such as become you. Irony better befits a gentleman than buffoonery; the ironical man jokes to amuse himself, the buffoon to amuse other people.

Part 19

The Epilogue has four parts. You must (1) make the audience well-disposed towards yourself and ill-disposed towards your opponent (2) magnify or minimize the leading facts, (3) excite the required state of emotion in your hearers, and (4) refresh their memories.

(1) Having shown your own truthfulness and the untruthfulness of your opponent, the natural thing is to commend yourself, censure him, and hammer in your points. You must aim at one of two objects-you must make yourself out a good man and him a bad one either in yourselves or in relation to your hearers. How this is to be managed-by what lines of argument you are to represent people as good or bad-this has been already explained.

Previous Page / First / Next Page of the RHETORIC

Aristotle Home Page ||| Search Aristotle's works

Plato ||| Other Greek Philosophers ||| Elpenor's Free Greek Lessons

Development of Greek Philosophy ||| History of Greek Philosophy ||| History of Ancient Greece

Reference address : https://www.ellopos.net/elpenor/greek-texts/ancient-greece/aristotle/rhetoric-b.asp?pg=42