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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
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subject of the healthful or un healthful , an orator would be more capable of persuading than a physician . ' G * * Certainly ; in a multitude . ' S . 'In a multitude , is as much as to say , among those who do not know ; for those who do know , will not be persuaded by him better than by a physician . ' G . 4 Certainly / S . 4 Then , if he is more
persuasive than a physician , he is more persuasive than one who knows ?' G . Undoubtedly . ' S . ' Not being himself a physician V G . ' No . ' S . * And , therefore , being ignorant of those things which the physician knows ? ' G . ' Yes . ' S . * When , then , the orator is more persuasive than the physician , one who does not know is more persuasive among those who do not know , than one who does know ? ' G . ' This certainly 5 l
follows . S . So it is , then , in all other arts . The orator and his art need not know how things really are ; but they have invented a contrivance of persuasion , by winch , among those who do not know , they appear to know more than those who do know . ' G . * Is it not , then , a great privilege , not learning any other art , but only this one , to be nowise inferior to the artists themselves ?'
* Whether , ' replied Socrates , * the orator is inferior or not inferior to other people , we shall examine by-and-bye . At present let me inquire this : —Is the rhetorician situated in the same manner with respect to the just and unjust , the noble and disgraceful , the good ' and evil , as he is with respect to health , and the other subjects of the different arts ; viz ., himself , not knowing what is good or evil , just or unjust , but having a contrivance of persuasion , so as to appear , among those who
do not know , to be more knowing than those who do ? Or is it necessary that he should really know these things , and should have learnt them before he comes to learn rhetoric from you ? And pray , will you , the teacher of rhetoric , if you find him ignorant of these things , not teach him them , but only enable him , not knowing them , to seem to the vulgar to know them , and appear a good man without being so ? Or ,
are you not able to teach him rhetoric at all , unless he knows the real nature of these things beforehand ? Or how is it ? And pray unfold to me , as you just now said , the whole power of the art . ' G . ' I conceive , that if he happened not to know these things , he would learn these likewise from me / SL * If , then , you are to make any person a rhetorician , it is necessary that he should know the just and the unjust ,
either beforehand , or by your instructions ?* G . * Yes . ' S . ' Now , is not he who has learnt architecture , an architect ? ' G . * Yes . ' S . 4 He who has learnt music , a musician ? G . ' Yes . ' S . 1 who has learnt medicine , a physician ; and , to speak generally , he who has learnt anything , is that which the science he has learnt causes men to be / G . * Certainly . ' S . ' Then , by this reasoning , he who has learnt justice is just / G . ' Certainly . ' S . * Then a rhetorician
must be just . ' G . 'Yes . ' S . 4 But a just man acts justly . ' G . * Yes . Sm i And a just man must necessarily wi « h to act justly V G . * So it seems . ' S . * Then a just man will never wish to do injustice . ' G . w No . ' S . ' But we said that a rhetorician must be just . ' ( 7 . * Yes . S . ' Then a rhetorician will never wi&h to do injustice . ' G . ' J * appears not . ' * 5- * Do you remember now , that you said a Bhort time
* Thia , which appears a quibble rather than an argument , U not so according * ° PJato ' u icfeas of the nature of virtue . We have » e * n in the Protagoras , what is con-
Untitled Article
698 Plato 9 DrcUogues ; the Gorgias .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1834, page 698, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2638/page/22/
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