Reasoning
7 Classical Rhetoric
by Rebecca Jones
Introduction
In James Murphy’s translation of Quintilian’s Institutio Oratoria, he explains that “Education for Quintilian begins in the cradle, and ends only when life itself ends” (xxi). The result of a life of learning, for Quintilian, is a perfect speech where “the student is given a statement of a problem and asked to prepare an appropriate speech giving his solution” (Murphy xxiii). In this version of the world, a good citizen is always a PUBLIC participant. This forces the good citizen to know the rigors of public argumentation: “Rhetoric, or the theory of effective communication, is for Quintilian merely the tool of the broadly educated citizen who is capable of analysis, reflection, and powerful action in public affairs” (Murphy xxvii). For Quintilian, learning to argue in public is a lifelong affair. He believed that the “perfect orator . . . cannot exist unless he is above all a good man” (6). Whether we agree with this or not, the hope for ethical behavior has been a part of public argumentation from the beginning.
The ancient model of rhetoric (or public argumentation) is complex. As a matter of fact, there is no single model of ancient argumentation. Plato claimed that the Sophists, such as Gorgias, were spin doctors weaving opinion and untruth for the delight of an audience and to the detriment of their moral fiber. For Plato, at least in the Phaedrus, public conversation was only useful if one applied it to the search for truth. In the last decade, the work of the Sophists has been redeemed. Rather than spin doctors, Sophists like Isocrates and even Gorgias, to some degree, are viewed as arbiters of democracy because they believed that many people—not just male, property holding, Athenian citizens—could learn to use rhetoric effectively in public.
Aristotle gives us a slightly more systematic approach. He is very concerned with logic. For this reason, much of what is discussed below comes from his work. Aristotle explains that most men participate in public argument in some fashion. It is important to note that by “men,” Aristotle means citizens of Athens: adult males with the right to vote, not including women, foreigners, or slaves. Essentially this is a homogenous group by race, gender, and religious affiliation. We have to keep this in mind when adapting these strategies to our current heterogeneous culture. Aristotle explains,
. . . 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. (Honeycutt, “Aristotle’s Rhetoric” 1354a I i)
For Aristotle, inquiry into t