Greek Words Relating to Rhetoric
Peitho—“persuasion” p. 8 of Pernot; paired with logos p. 170 of Fleming, “Rhetoric as a Course of Study”
Dunamis—p. 177 of Fleming
Progymnasmata—p. 179, 184 of Fleming
Logon paideia—p. 180 of Fleming
Pharmakon—"drug" used of persuasive speech, p. 73 of Susan Jarratt, “Rhetoric” in Introduction to Scholarship in Modern Languages and Literatures. Ed. David G. Nicholls; cf. Gorgias Encomium 13
Theorin—“to see,” root of theory p. 76 of Susan Jarratt, “Rhetoric” in Introduction to Scholarship in Modern Languages and Literatures
Phronesis—p. 82 of Susan Jarratt, “Rhetoric” in Introduction to Scholarship in Modern Languages and Literatures
Eikos—“probability”, n. 4 p. 253 Kennedy
Eudoxia—“good repute” p. 59 Kennedy
Boule—“counsel” p. 3, 25 of Pernot
Paraiphasis—“encouragement” p. 3 of Pernot
Ephetme—“behest” p. 3 of Pernot
Medea—“plans” p. 3 of Pernot
Sumphrazesthai—“to consult together” p. 3 of Pernot
Keleuein—“to exhort, to order” p. 3 of Pernot
Polutropus—“of many turns,” an epithet of Odysseus, p. 5 of Pernot
Deinotes—“virtuosity” p. 6 of Pernot
Sophistai—p. 12 Pernot
Dissoi logoi—p. 13 of Pernot
Epideixeis—p. 15 of Pernot
Paignion—“plaything, amusement, jeu d’esprit” p. 256 Kennedy, p. 16 Pernot
Isokola—“parallel structure” p. 18 of Pernot
Antitheseis—“antitheses” p. 18 of Pernot
Paronoumasiai—use of alliteration, assonance, wordplay p. 251 Kennedy, p. 18 of Pernot
Homoioteleuta—rhyme p. 18 of Pernot
Rhetoreia—“eloquence” p. 22 of Pernot
Logon tekhnai—“skill of speeches” p. 22 of Pernot
Dike—“justice,” “private suit” p. 24 of Pernot
Graphe—“public suit” p. 24 of Pernot
Bema—“podium” p. 25 of Pernot
Misthos—“stipend” p. 26 of Pernot
Epitaphios logos—“funeral oration” p. 26 of Pernot
3 comments:
I have heard that there are many different words that translate loosely into "love" from Greek. Each variant in refers to a different kind of love. Has anyone run across a list of these words? Which "love" is being talked about in the Phaedrus? Not that it changes the argument being presented, but it may clarify a couple of questions.
Robbie, this is a great question. I had forgot about the different terms until you mentioned them. Here are the terms according to Wikipedia. It seemed a good overview, despite the source.
Eros (ἔρως érōs) is passionate love, with sensual desire and longing. The Modern Greek word "erotas" means "(romantic) love". However, Eros does not have to be sexual in nature. Eros can be interpreted as a love for someone who you love more than the Philia love of friendship. It can also apply to dating relationships as well as marriage. Plato refined his own definition. Although eros is initially felt for a person, with contemplation it becomes an appreciation of the beauty within that person, or even becomes appreciation of beauty itself. It should be noted Plato does not talk of physical attraction as a necessary part of love, hence the use of the word platonic to mean, "without physical attraction". Plato also said Eros helps the soul recall knowledge of beauty, and contributes to an understanding of spiritual truth. Lovers and philosophers are all inspired to seek truth by eros. The most famous ancient work on the subject of eros is Plato's Symposium, which is a discussion among the students of Socrates on the nature of eros.
Philia (φιλία philía), means friendship in modern Greek, a dispassionate virtuous love, was a concept developed by Aristotle. It includes loyalty to friends, family, and community, and requires virtue, equality and familiarity. In ancient texts, philia denoted a general type of love, used for love between family, between friends, a desire or enjoyment of an activity, as well as between lovers. This is the only other word for "love" used in the ancient text of the New Testament besides agape, but even then it is used substantially less frequently.
Agapē (ἀγάπη agápē) means "love" in modern day Greek. The term s'agapo means "I love you" in Greek. The word "agapo" is the verb "I love". In Ancient Greek it often refers to a general affection rather than the attraction suggested by "eros"; agape is used in ancient texts to denote feelings for a good meal, one's children, and the feelings for a spouse. It can be described as the feeling of being content or holding one in high regard. The verb appears in the New Testament describing, amongst other things, the relationship between Jesus and the beloved disciple. In biblical literature, its meaning and usage is illustrated by self-sacrificing, giving love to all--both friend and enemy. It is used in Matthew 22:39, "Love your neighbour as yourself," and in John 15:12, "This is my commandment, that you love one another as I have loved you," and in 1 John 4:8, "God is love." However, the word "agape" is not always used in the New Testament in a positive sense. II Timothy 4:10 uses the word in a negative sense. The Apostle Paul writes,"For Demas hath forsaken me, having loved (agapo) this present world...." Thus the word "agape" is not always used of a divine love or the love of God. Christian commentators have expanded the original Greek definition to encompass a total commitment or self-sacrificial love for the thing loved. Because of its frequency of use in the New Testament, Christian writers have developed a significant amount of theology based solely on the interpretation of this word.
Storge (στοργή storgē) means "affection" in modern Greek; it is natural affection, like that felt by parents for offspring. Rarely used in ancient works, and then almost exclusively as a descriptor of relationships within the family.
Thelema (Template:Θέλημα) means "desire" in modern Greek; it is the desire to do something, to be occupied, to be in prominence.
I haven't seen this word used in the texts we've read thus far, but I know it was an important term in Classical Greek theatrical productions--from Wikipedia:
Catharsis (Κάθαρσις) is a Greek word meaning "purification" or "cleansing" derived from the ancient Greek gerund καθαίρειν transliterated as kathairein "to purify, purge," and adjective katharos "pure or clean" (ancient and modern Greek: καθαρός).
I think this term helps explain why people are drawn in by pathos in rhetorical situations, perhaps more so than logos. Catharsis can be achieved by experiencing intense emotions, such as those brought on by a passionate speech or essay. We are drawn to that emotional release because it allows us to be "purified," to feel renewed.
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