What does it mean to be human? We are “decision-making creatures capable of overriding [their] own instincts.” It naturally follows that the tools that allow humans to exhibit these unique characteristics are the most essential to human existence and evolution. For thousands of years, rhetoric has proven to be this omnipresent tool. Rhetoric is a device by which humans can explore and explain the otherwise inexplicable and persuade others of the resulting probabilities, while integrating emotion and psychology in the process. No other art, science, or communication tool can match the intellectual potential inherent in rhetoric. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get the original essay Aristotle's work, Rhetoric, titled after the exclusive nature of its contents, explains the enigmatic definition of rhetoric in the first book of the three-part series. , and suggests ways to employ rhetoric for any conceivable purpose in parts two and three. In his first chapter, Aristotle defines rhetoric as the ability to “see the persuasive and the apparent persuasive” in all cases. Starting from this definition, Aristotle explains the means of persuasion, the importance of projected character in persuasion, and the importance of understanding and incorporating the desired end in all cases involving persuasion. While the Greek philosopher Pericles lived nearly a century before Aristotle published the Rhetoric, one of the elder's works, "The Funeral Oration," functions almost perfectly as a model for the theory of Aristotle's rhetoric. Aristotle's emphasis on pathos and ethos as highly useful means of persuasion and his prescription for effective epideictic rhetoric appear to be written in the precise form of the "funeral oration." Whether one influenced the other is irrelevant; the greatest significance lies in the irrefutable and enormous impact that each work had on the future of rhetoric. Aristotle's theory of rhetoric, while unique and original in its own right, is rooted in a history of frequent explorations and dissertations on the same subject. Rhetoric existed long before Aristotle disclosed its dense content. In fact, humans have relied on rhetoric since the birth of communication to express not only their needs, but also their needs fused with their feelings and emotions. As human communication and society became more sophisticated, rhetoric developed accordingly. In ancient Greece, for example, society developed in such a way that speech became the way of doing business in society and politics. In this society, “social and political contexts emerged that shaped discourse according to certain conventional forms shaped by psychology and audience expectations. » As the need for rhetoric in ancient Greek society became immediately apparent, many philosophers proposed their theories. Plato (427-347 BCE) addressed rhetoric in several of his works, including Apology and Gorgias. In Apology, Plato describes rhetoric as dangerous and implicitly deceptive and dishonest. In the opening statement of his protagonists' defense before the judge and jury, Socrates notes that the rhetoric employed by his accusers was not truthful, although it was impressively eloquent. Plato develops his theory that rhetoric is only a tool by which any person trained or naturallyintelligent can fool any other person. For Plato, rhetoric is a tool used for evil and vice. He goes on to suggest that rhetoric masks the truth with flowery language, literary devices, manipulative emotional appeal, and misleading psychological implications. Plato seems to believe that emotionless intellectual discourse was more productive of truth than rhetoric, which naturally incorporated emotion, could ever be. Likewise, in Gorgias, Plato again warns against the dangers of rhetoric; However, in Gorgias, Plato recognizes the staggering amount of power in mastering and correctly implementing rhetoric. In Gorgias, when a student of rhetoric inquires about the extent of its power, the professor responds that rhetoric "embraces...all the other arts!" He goes on to say: “The rhetorician is capable of speaking against everyone and on any subject. . . in such a way that he can win vast multitudes to anything, in a word, that he can desire. The character of Plato recognizes the power of rhetoric and authorizes its use by stipulating that “one must…. . . use rhetoric in the same way as any other kind of skill. . . This should not be used against anyone or everyone. Thus, Plato considers rhetoric itself to be morally neutral; The evil potential of rhetoric lies in the intention of the rhetor. However, because rhetoric offers such evil potential, it should be used minimally and with extreme discretion on the part of the speaker and audience. Perhaps Plato's cautious approach to rhetoric could be explained by his limited use of it. Plato only mentioned the place of rhetoric in legal matters. Plato's belief that rhetoric masked the facts rested on the presumption that "the facts" were the desired end. He did not consider other situations in which rhetoric might be useful, such as deliberation and praise. Plato's limited view of rhetoric influenced Aristotle's theory to some extent; however, Aristotle greatly developed Plato's theory. The views of other philosophers, such as Isocrates, also contributed to Aristotle's more moderate view of the tool's potential. Isocrates (436-338 BCE) had a divergent rhetorical theory. Isocrates taught rhetoric with the aim of producing noble civic leaders. For Isocrates, “rhetoric...was a powerful tool for investigating [immediate practical] problems – for which only probable, not certain, knowledge was available.” Isocrates advocates acquiring knowledge of rhetoric with the goal of creating a functional society ruled by honest and virtuous people. statesmen who would use their knowledge of rhetoric for the progress of humanity as a whole. He expresses this belief when he states that “we should not be able to live with each other” without persuasion and self-expression. Isocrates perceives the sphere of influence constructed by rhetoric in a much more optimistic way than Plato. This optimism stems from Isocrates' confidence that men would use it for ethical and noble purposes. In one of his many theses, Isocrates states: “He who wishes to persuade people will not neglect the question of his character... [He] will apply himself above all to building for himself a most honorable reputation among his fellow citizens. » Isocrates' use of artistic modes of language, such as his extensive use of similes and metaphors and even the incorporation of audible rhythms which functioned in, 2005.