Rhetoric can degenerate from “the question at issue” to “abusing one another.” One rhetorician becomes angry that his remark is criticized and is more concerned about winning the debate than having an investigation of truth. Rhetoric is, as Socrates calls it, a form of flattery. Socrates says to Gorgias that “the whole of which rhetoric is a part is not an art at all, but the habit of a bold and ready wit...this habit I sum under the word 'flattery'.” Throughout the entire dialogue, Socrates argues with Gorgias, Polus, and Callicles to figure out the meaning and nature of rhetoric.
The persona that Telemachus adopts in his speech is honesty, and he wants his audience to see him as being brave and humble. He puts his trust in Ithaca for help. Telemachus grows up without being taught how to be a man. He was considered a weak son of a lord.
Following traditional Socratic procedure, Socrates, in Plato’s Euthyphro, assumes the unfitting role of the ignorant pupil seeking to obtain knowledge from Euthyphro, the prosecutor and self-proclaimed expert on piety. However, as the dialogue progresses and the irony reveals itself, Euthyphro unveils his true ignorance and Socrates emerges as the wise prosecutor who questions the former on his various definitions and understandings of piety. Euthyphro, after having his previous definitions rejected by Socrates, suggests that what is pious is “what all the gods love” (Plato 9e). Immediately, Socrates deconstructs this argument and outlines a simple syntactic analysis of a phrase.
Also, he is causing shame to all of his friends. Furthermore, he is bringing more shame because he has the ability to escape but does not. Lastly, everything that occurred was unjust and should not have taken place. However, Socrates is not convinces because he needs to be guided by reason.
When it comes to justice, Polemarchus believes that justice is “…helping friends and harming enemies.”. Socrates questions this point of view because according to Polemarchus’ view point, only the people who are close to him and in his circle of friends would be worthy of any kind of Justice. Polemarchus is wrong in this viewpoint because if only the people that you know who are of your similar social status and you interact with on a day to day basis are considered friends, what of those that you do not know? Or what of those who are not of your social status, that you do not interact with? Socrates questions this by asking, “Do you mean by friends those who seem to be good to an individual, or those who are, even if they don't seem to be, and similar with enemies?”.
Personally, I believe that Hippias fails to appreciate the distinction as he is un-educated on this topic and he actually cannot see it. Throughout the dialogue, it’s clear that Socrates is trying to make Hippias see the difference without actually telling him. Socrates believes in self education. Although he was his teacher, he wanted Hippias to learn things himself. When I was reading the dialogue and came to this section, it really made me thing about the difference between the word ‘Beauty´ and ‘Beautiful’.
According to Socrates, a virtuous person should plot any means to see that an enemy does not appear in front of a justice system when he or she finds out that that enemy has erred. Callicles wonders at the concept of morality being championed by Socrates and wonders if he is joking. In sum, this dialogue tries to give different implications of body politic and sciences, in which Socrates argues that science corrupts the politics and that science should be eliminated in order for politics to remain immoral. Latour comes with a critique of these Socrates suppositions mentioning that currently, science has been immortalized by
However, if you consider Claudius and Ophelia to be the members of his family, then the argument could be made that he was not loyal and went against them to get his revenge. Overall, I enjoyed this discussion and had a good question lined up if we had more time to ask questions to the
This shows his tolerance for the suitors in order to keep his identity secretive. Although Odysseus was angered by the suitors his patience is tested by having to keep his composure and not kill these men in that moment. “O Father Zeus, if over land and water, after adversity, you willed to bring me home” (20.l.101) Instead of Odysseus taking matters into his own hands like he use to he learns to wait for a signal from the gods before he acts upon his plans. This revealed great change in Odysseus, and demonstrated his humble ways after such his journey back home. Overall, In Homer's The Odyssey, Odysseus’s journey has purpose, meaning, and brings a hero growth to his character.