Frames /sing


The Rhetor and the Knower: Wittgenstein and Achilles


The question of this post would be, if once verificationist epistemologies are found to be unsupportable, and speech use is acknowledged to be an act, has not the rhetor (the speaker) and the deed doer become the same thing? And does this not place all “meaning” in a horizon of power?

Homer writes of Phoenix, the tutor of Achilles, that he was to instruct Achilles so as to make him into a “speaker of speech” (a rhetor of mythos) and a “doer of deeds” (a praktēr of ergon). The greatness of Achilles is his eventual fusion of these two into a single form. The political and the performance in war are inter-dependently related.

Homer in the Iliad wrote:

[Peleus, your father] sent you out from Phthia to Agamemnon, a mere child, knowing nothing yet of evil war, nor of assembles in which men become preeminent. For this reason he sent me to instruct you in all these things, to be both a speaker of words and a doer of deeds (Iliad 9.338-444).

Cicero the great champion of rhetoric, decried that Greek philosophy of arguments from first principles had broken instruction into two entirely distinct realms, that of knowledge and that of persuasion. The tongue had been separated from the brain, the “knower” from those “with the capacity to speak” (“alii nos sapere, allii dicere docerent”, Cicero De oratore 3.61). The result of which is a philosophical concern with the “res obscurae” and “non necessariae“. Philosophy, in Cicero’s view, had become preoccupied with its own products. The public and practical (pragmatic?) dimensions of knowing had atrophied.

Wittgenstein, a suitable Achillean character for a philosophical place like Cambridge, which can be our contemporary Troy, through his concept of “Language-games” and “meaning is use” breaks down this very rationalist Greek distinction. The rhetor and the gnostic are no longer divided. Speech is an act, one becomes a praktēr of mythos, and in language use one is a rhetor of ergon. The using of language is a kind of doing; knowing how to use words, how to “follow a rule” is the inscription of the realm of knowing itself, through the production of “meaning”. Meaning as practice.

With the unsustainability of verificationist claims of epistemology, rhetoric, that is the effective use of words, becomes the horizon of knowing. Consider Aristotle’s definition of Rhetoric in this respect.

Aristotle in Rhetoric wrote:

Rhetoric then may be defined as the faculty of discovering the possible means of persuasion in reference to any subject whatever. This is the function of no other of the arts, each of which is able to instruct and persuade in its own special subject; (translation J.H. Freese.)

Literal: Rhetoric thus is the capacity (dunamis) upon of each of the beheld (theōrēsai) to take in its own persuasiveness (pithanon), and not of each different thing (heteras) [this] is this skill’s (technēs) work (ergon). For each of the other kinds, the underlying (hupokeimenon) of its own, it is instructive (didaskalykē) and persuasive (peistikē) of that sort. (1.2.1)

The literal translation brings about a certain richness.

Rhetorical “Faculty” is actually capacity, or power. A “Subject” is each thing beheld, seen, considered (from which we famously get the word “theory” ). The “Persuasion” of a perspective, it should be noted, is derived from Peithō, Persuasion a goddess attendant of Aphrodite.

Theorizing in the rhetorical sense, is beholding and taking upon oneself (endexomenon) the inherent persuasiveness in the thing considered, that is it is the capacity of capacities. It is interpreting in terms both of sense, and in the power to convince others in a social sphere. It requires a certain discernability that will be marked in terms of a power (dunamis), to join language games to each other, bringing about consent. Instead of epistemologies, there are capacities. It is notable that the capacities are performed in rhetoric through forming arguments (enthymemes) through the identification of topoi (that is literally places), which are ways of relating. The forms (topoi) of Aristotle argumentation it can be said correspond to the rules of Language-games (and in the end Lebensform) of Wittgenstein. The rhetor is gnostic.


[written May 14, 2006]


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