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Dissoi logoi

Dissoi logoi (Greek: δισσοὶ λόγοι, meaning "double arguments" or "contrasting discourses") is an anonymous ancient Greek text associated with the sophistic movement, likely composed in the late 5th century BCE shortly after the Peloponnesian War.^[1] It exemplifies the rhetorical technique of antilogic, presenting paired arguments for opposing sides of key ethical and philosophical questions, such as whether the good and the bad are distinct or relative, and whether virtue can be taught.^[2] Preserved in manuscripts appended to the works of Sextus Empiricus, the text survives as a rare example of non-Socratic ethical discourse from the late 5th to early 4th century BCE.^[2] The work is structured into nine sections, with the first six employing dissoi logoi to explore relativism in moral concepts across pairs such as the good versus the bad (e.g., disease benefits physicians but harms patients), the seemly versus the unseemly (e.g., cultural differences in dress and behavior), the just versus the unjust (e.g., deception to save lives), the true versus the false (e.g., statements that hold in one context but not another), the sound-minded versus the mad and the wise versus the ignorant, and the teachability of wisdom and excellence.^[3] Sections seven through nine shift to monologic discussions: section 7 on assigning public offices by lot, section 8 on human capabilities in judgment and discourse, and the ninth section, incomplete due to textual lacunae, on memory aids and related topics.^[4]^[1] In the broader context of sophistic rhetoric, Dissoi logoi underscores the movement's emphasis on argumentative versatility and perspectivism, echoing ideas attributed to Protagoras, such as the notion that "to every logos another logos is opposed."^[2] Its significance lies in illustrating how sophists trained students in dialectic by debating both sides of issues without committing to absolutes, influencing later philosophical methods in Plato and Aristotle while highlighting cultural and contextual relativity in ethics.^[4] As one of the longest surviving sophistic fragments, it provides crucial insight into the intellectual climate of classical Greece beyond the Socratic tradition.^[1]

Historical Context and Origins

Historical Background

The Peloponnesian War (431–404 BC), a protracted conflict between the Athenian-led Delian League and the Spartan-led Peloponnesian League, dominated the late fifth century BC and profoundly influenced the intellectual and cultural milieu of ancient Greece. This war, chronicled by Thucydides, involved widespread devastation, including the disastrous Athenian expedition to Sicily in 415–413 BC, and ended with Sparta's decisive victory over Athens in 404 BC, marked by the destruction of the Long Walls and the imposition of a Spartan-backed oligarchy. The resulting political upheaval, economic strain, and social dislocation in Athens and allied regions fostered an atmosphere of uncertainty, prompting a reevaluation of traditional values and power structures. Amid this instability, the Sophists emerged as key figures in democratic Athens and Sicily, offering paid instruction in rhetoric and practical wisdom to equip citizens for public life. In Athens, where direct democracy required persuasive oratory in the assembly and law courts, Sophists like Protagoras and Gorgias catered to an affluent elite seeking advantage in the competitive political arena, especially as the war eroded confidence in established leadership. In Sicily, the Sophistic movement similarly thrived, with figures such as Gorgias of Leontini promoting rhetorical education to navigate local tyrannies and interstate rivalries intensified by the broader Greek conflict.^[2] The post-war recovery period accentuated a cultural emphasis on debate and persuasion across Greece, as communities grappled with reconciliation and governance reforms. In Sicily and Magna Graecia, Dorian cultural traditions—evident in colonies like Syracuse, a major Dorian city that repelled the Athenian invasion—integrated with this trend, fostering environments where dialectical argumentation and oratorical skill were prized for resolving disputes and advancing civic discourse. This regional dynamism, blending Dorian heritage with Sophistic innovations, contributed to a broader Hellenic interest in exploring opposing viewpoints amid the era's turmoil.

Authorship and Dating

The Dissoi logoi is an anonymous work, with no author attributed in ancient sources or manuscripts; it is widely regarded as a product of Sophistic rhetorical training, likely composed as an exercise in arguing opposing views within a school setting.^[5] Scholars have speculated on possible connections to figures like Protagoras or Gorgias, but these remain unconfirmed influences rather than direct attributions. Linguistically, the text is composed primarily in a Doric dialect, featuring forms typical of western Greek varieties spoken in the Peloponnese, Sicily, and southern Italy, though it incorporates Attic and Ionian elements that suggest a broader Hellenistic koine influence or adaptation for a wider audience.^[5] This dialect mixture points to a non-Attic origin, possibly Sicily, aligning with known centers of Sophistic activity outside Athens. Dating places the composition in the late fifth to early fourth century BCE, specifically within the range of 403–390 BCE, based on internal historical allusions. A key indicator is the reference in section 1.8 to the Spartan victory over Athens in the Peloponnesian War (404 BCE) as "the most recent events," implying proximity to the establishment of Spartan hegemony.^[1] Additional support comes from the example in section 6.8 of Polyclitus the sculptor's offspring learning his craft, which assumes familiarity with post-war cultural continuity, and the text's omission of earlier conflicts like the Persian Wars, focusing instead on contemporary relativism under Spartan dominance. Scholarly debate persists regarding the text's unity, with some arguing it represents a single author's cohesive rhetorical demonstration, while others propose a composite structure assembled from multiple Sophistic exercises or contributors, evidenced by shifts in style and argument depth across sections.^[6] This view of potential multiplicity aligns with the work's pedagogical purpose but does not undermine its overall coherence as a late classical artifact.^[1]

Textual Content and Structure

Overall Composition

The Dissoi logoi is organized into nine chapters, or dialexeis, forming a compact treatise that primarily employs an antithetical structure to explore philosophical and rhetorical ideas.^[1]^[3] The first six chapters systematically present paired arguments (dissoi logoi) on opposing concepts, such as good and bad, fine and shameful, just and unjust, true and false, the relativity of the same actions across contexts, and the teachability of wisdom and virtue.^[3] Each of these pairs is developed through concise examples drawn from everyday life, with arguments typically spanning 15 to 28 short sections or lines in modern editions, creating a rhythmic, verse-like prose format despite its overall dialogic style.^[3] The subsequent three chapters deviate from this paired format, adopting a more monological approach to practical topics: the assignment of public offices by lot (chapter 7), the exceptional capabilities of the wise individual (chapter 8), and the paramount importance of memory as a tool for rhetorical training and performance (chapter 9).^[3] The entire text comprises roughly 4,000 words, written in an Eastern Doric dialect that mimics spoken discourse, with brief, pointed sentences evoking a lecture or debate setting rather than polished literary prose.^[7]^[1] The title Dissoi logoi, translating to "double arguments" or "contrasting arguments," originates from the incipit and encapsulates the work's central technique of juxtaposing opposing viewpoints to demonstrate relativism without resolution.^[3]^[1] Evidence of possible interpolations appears in the abrupt stylistic shift beginning in chapter 7, where the balanced antilogies yield to assertive, practical exhortations, suggesting the text may represent a compilation of notes or an unfinished composition rather than a unified whole.^[1]^[3]

Major Argument Pairs

The Dissoi Logoi presents a series of dialectical arguments structured around contrasting pairs of concepts, primarily exploring their relativity through everyday examples and perceptual observations. These pairs are organized into the first six chapters. The text employs a method of arguing both sides of each issue, highlighting how opposites coexist or depend on context, without resolving the debates.^[8] In Chapter 1, the argument centers on whether good and bad are the same thing or distinct, emphasizing their relativity to circumstances. For instance, health is portrayed as good for the living but bad for the dying, while wealth can benefit some yet harm others through excess or misuse. Death serves as good for those who profit from funerals but bad for the deceased, illustrating how the same event shifts value based on perspective or role.^[8] Chapter 2 addresses the pair of seemly (or honorable) and disgraceful (or shameful), arguing that these qualities vary by cultural norms, age, and context rather than being inherently fixed. Examples include nudity, which is seemly in athletic gyms among Greeks but disgraceful in public or private settings; burial practices that differ across societies; and tattooing, deemed noble among Thracians yet shameful to other Hellenes. Favoring a lover is seemly if they are worthy but shameful otherwise, underscoring situational ethics.^[8] The third chapter examines just and unjust as relative opposites, dependent on context such as war or necessity, rather than absolute categories. Killing enemies is just in battle but unjust in peacetime; lying to parents to administer medicine can be just if it saves lives; and enslaving or robbing foes is justified during conflict but not among friends, unless in dire emergencies like fleeing danger. Temple robbery's justice hinges on prior ownership claims.^[8] Chapter 4 debates truth and falsehood, positing them as subjective based on perception, agreement between words and facts, or judicial outcomes. Perceptual examples include objects appearing larger up close but smaller from afar, or sensory illusions like bent oars in water. A statement like "I am an initiate" is true for one speaker but false for another; court verdicts on the same case can differ by time or jurors, showing truth's relativity to human judgment.^[8] Subsequent chapters extend this relativism to perceptual and ethical pairs. Chapter 5 argues that qualities like sane and insane, or wise and ignorant, manifest similarly in actions but differ in timing, intent, or perception, with opposites inherent in all things. Colors and sounds vary by observer; the same word like "earth" is used correctly by the wise but inappropriately by the ignorant; objects change identity through addition or subtraction, as in a pile of stones becoming a house.^[8] Chapter 6 focuses on whether virtue (or wisdom) is teachable, contrasting natural talent with instruction, including an excursus on the origin of language (§6.12), where children learn dialects naturally but require instruction for precision in discourse. Examples include the sculptor Polyclitus teaching his craft to his son, demonstrating transmission of skills, while sophists claim to impart wisdom through training, countering views of innate ability alone.^[8]

Philosophical Themes

Relativism and Opposites

The Dissoi logoi explores relativism through the rhetorical technique of dissoi logoi, presenting paired arguments on whether opposites such as good and bad are distinct or represent the same underlying reality viewed from different relational or contextual perspectives, thereby debating the notion of absolute ethical standards.^[9] This relativist position, argued in one side of the pairs, posits that qualities like virtue and vice depend on circumstances, individuals, or times, rather than possessing fixed, universal properties.^[10] In section 1, the text illustrates this by arguing that what benefits one entity harms another; for instance, food is beneficial (good) for a healthy person but harmful (bad) for someone who is ill, demonstrating how the same action or object shifts in value based on the recipient's condition.^[9] The counter-argument maintains that good and bad are inherently distinct, as equating them leads to logical contradictions, such as an action being simultaneously beneficial and harmful in the same respect. Further examples underscore cultural and situational variability in moral judgments. The text notes that standards of decency differ across societies: among Spartans, girls exercising naked is deemed seemly and honorable, while Ionians consider it shameful, highlighting how ethical norms are relative to communal conventions rather than objective truths.^[10] Similarly, eating satisfies hunger as a good but becomes excessive and thus bad when taken beyond need, emphasizing the fluid boundary between opposites.^[10] This framework draws on earlier Greek philosophical traditions. The Dissoi logoi applies ideas of opposites to ethical and perceptual domains, suggesting that contextual changeability challenges claims to unchanging moral absolutes.^[9] The counter-arguments in sections 1-4 refute the relativity by insisting on the inherent distinction of opposites to avoid paradoxes. By debating fixed truths versus relativity, the text promotes situational judgment as a basis for ethical reasoning, urging discernment based on specific contexts over adherence to universal norms.^[10] This approach implies that wisdom lies in recognizing the potential relativity of opposites, enabling flexible adaptation rather than rigid dogmatism.^[9]

Epistemology and Language

In the Dissoi logoi, epistemological relativism is presented through arguments that truth and value judgments are contingent upon individual perceptions and situational contexts rather than an objective, universal reality. For instance, the text asserts that the same object or action can be beneficial for one person while harmful to another, depending on their sensory experience or circumstances, such as food being pleasant to the healthy but repulsive to the ill, or death being a misfortune for the deceased but advantageous for physicians or undertakers.^[11] This view extends to perceptual knowledge, where what appears true to one observer varies based on personal senses, challenging any notion of absolute truth independent of human subjectivity.^[12] A key illustration of this relativism appears in the text's discussion of language acquisition, where it is argued that speech and thought are not innate but acquired through imitation and social convention, in opposition to Platonic notions of inherent forms or natural essences. The author employs a thought experiment: a Greek child raised among Persians would speak Persian, and conversely, a Persian child in Greece would acquire Greek, demonstrating that linguistic knowledge emerges from environmental exposure and habitual mimicry rather than biological predisposition.^[12] This positions language as a product of cultural convention, learned progressively through interaction, thereby relativizing linguistic truth to communal practices.^[13] The Dissoi logoi further distinguishes between natural, instinctual knowledge—such as innate aversions to pain or fire, shared across humans and animals—and conventional knowledge, which encompasses culturally transmitted skills like language, crafts, and social norms that require deliberate learning and adaptation. Natural knowledge is portrayed as universal and untaught, arising from basic physiological responses, while conventional forms depend on societal transmission and vary across groups, underscoring the text's broader epistemological framework where human understanding blends immutable instincts with malleable traditions.^[13] These ideas carry significant implications for education, emphasizing rhetoric as a teachable skill essential for navigating the subjective and contextual nature of truths. By paralleling language learning with the acquisition of argumentative prowess, the text implies that sophistic training enables individuals to manipulate perceptions and conventions effectively, fostering adaptability in discourse; this extends briefly to virtue, suggesting it too can be cultivated through instruction akin to other learned abilities.

Rhetorical Aspects

Arguing Both Sides

The Dissoi logoi employs a distinctive rhetorical technique known as antilogy, presenting paired arguments that explore opposing viewpoints on a given topic to foster dialectical engagement. Each of the text's primary sections, typically introduced by headers such as "On the good and the bad," articulates a thesis asserting the identity or sameness of two contraries (e.g., that good and bad are one), followed by an antithesis claiming their difference, often supported by brief counterarguments or illustrations that highlight contextual variations.^[1] This structure culminates in short rebuttals or qualifiers that underscore the relativity of the positions without dictating a resolution, thereby inviting the audience to synthesize the perspectives independently.^[14] As an educational exercise rooted in Sophistic pedagogy, the method aims to cultivate argumentative flexibility and intellectual agility, training practitioners to navigate ambiguity and eschew dogmatic assertions in discourse. By systematically dismantling absolute claims through balanced antitheses, it promotes a relativistic approach to reasoning, encouraging speakers to anticipate objections and adapt to situational truths.^[15] This practice aligns with Protagoras's doctrine that contrary logoi can both hold validity depending on circumstances, serving as a tool for moral and rhetorical development in democratic contexts.^[14] The arguments often employ parallel phrasing for symmetry, using simple, everyday illustrations to render abstract oppositions accessible. For instance, in the first section on good and bad, the thesis posits their unity by noting that the same act—such as eating—benefits the healthy while harming the ill, while the antithesis differentiates them by emphasizing the distinct outcomes in varied conditions.^[1] Similarly, section 4 on truth and falsehood argues that the same spoken words (e.g., an accusation of temple robbery or a claim of initiation) can be true for one person and false for another, depending on factual alignment, with the counterview rejecting such identity to avoid logical absurdity.^[9] These examples illustrate the text's reliance on prosaic scenarios to demonstrate how contraries coexist relative to perspective or context, reinforcing the antilogical framework.^[15] In the broader Sophistic tradition, this technique of opposed speeches exemplifies antilogy as a core practice for rhetorical training, enabling debaters to argue persuasively from either side of an issue and thereby enhancing civic deliberation.^[14]

Influence on Sophistic Rhetoric

The Dissoi Logoi exemplifies Protagoras's doctrine of opposing arguments, by systematically presenting antithetical positions on moral and perceptual issues to demonstrate the relativity of claims.^[14] This practice aligns with Protagoras's "man is the measure" principle (DK 80 B1), which posits that truth is subjective and contingent on individual perception, thereby enabling rhetoricians to adapt arguments to diverse audiences in the Sophistic tradition.^[14] Scholars note that the text's structure of opposing logoi directly reflects this Protagorean method, serving as a pedagogical tool for cultivating argumentative flexibility essential to sophistic education.^[16] Central to the Dissoi Logoi's rhetorical framework is an emphasis on peitho (persuasion) over objective truth, prioritizing the art of convincing in practical settings like democratic assemblies and law courts.^[17] This approach suits the Athenian context, where sophists trained citizens to navigate public discourse by making the apparently weaker case compelling through linguistic skill, rather than appealing to fixed moral absolutes.^[14] The text's relativistic arguments underscore rhetoric's role in democratic deliberation, where persuasion determines outcomes in assemblies and forensic oratory.^[17] The Dissoi Logoi reinforces the Sophistic position that virtue (aretê) is an acquirable skill through education and practice, directly countering the Socratic view of virtue as innate or divinely inspired knowledge.^[18] In chapter VI, it affirms that "virtue can be taught" via training, habituation, and rhetorical exercises, echoing Protagoras's claim in Plato's Protagoras (316c–328d) that political excellence is a technê accessible to all through association and imitation.^[19] This teachable model empowered sophists to professionalize moral instruction, preparing students for civic success by developing practical judgment over esoteric wisdom.^[16] The text connects to other Sophists like Gorgias through its focus on language's deceptive power, portraying rhetoric as a tool that manipulates perception akin to apatē (deception) in oratory and tragedy.^[20] Like Gorgias's Encomium of Helen, which argues that logos can overpower reason and induce belief through illusion (DK 82 B11), the Dissoi Logoi illustrates how words shape reality, reflecting a shared sophistic interest in persuasion's psychological effects.^[20] This emphasis on linguistic potency underscores the movement's broader contribution to viewing rhetoric as a potent, value-neutral force in human affairs.^[20]

Transmission and Reception

Manuscript and Editorial History

The Dissoi logoi survives exclusively as an appendix to the works of Sextus Empiricus, most commonly attached to his Against the Mathematicians (Adversus Mathematicos), in a total of 26 known medieval Greek manuscripts.^[21] These codices, preserved in major European libraries such as the Biblioteca Medicea Laurenziana in Florence and the Bibliothèque Nationale de France in Paris, reflect Byzantine scribal practices where the anonymous treatise was bundled with Pyrrhonian skeptical texts, likely due to perceived thematic affinities with Sextus's arguments on opposing views.^[22] The earliest datable manuscripts date to the 15th century, including the Marcianus gr. 262 (composed before 1468) and Laurentianus 85.19 (with sections from the late 14th or early 15th century), indicating that the text's transmission occurred primarily in late Byzantine collections before the fall of Constantinople in 1453.^[1] During the medieval period, copies proliferated in Byzantine scriptoria as part of broader anthologies of ancient philosophy and rhetoric, though heavy contamination from conjectural emendations by later scribes complicates reconstructing the original form.^[22] The first Western printed edition was produced in 1570 by the humanist scholar Henri Estienne (Stephanus), who included it as an addendum to his edition of Diogenes Laërtius, marking the text's entry into Renaissance scholarship and facilitating its dissemination beyond Byzantine circles.^[6] Modern critical editions have addressed the manuscript tradition's complexities through stemmatic analysis. Thomas M. Robinson's 1979 edition collated 23 codices to produce a reliable Greek text, while Sebastiano Molinelli's 2024 edition expands this to 26 manuscripts, incorporating newly identified sources and a revised stemma codicum.^[10] An influential English translation appeared in 1972, edited by Rosamond Kent Sprague in The Older Sophists, providing accessible rendering alongside the Greek for Anglophone scholars.^[23] Scholars face significant editorial challenges due to the treatise's dialectal peculiarities—an Eastern Doric Koine hybrid that varies across copies, often blending with Attic or Ionic influences introduced by scribes—and potential lacunae, particularly in chapters 4 and 9, where codices like Taurinensis B.I.3 omit substantial sections (from 2.11 to 9.2), suggesting textual corruption or deliberate abridgment in the archetype.^[22] These issues necessitate cautious conjecture, as seen in Robinson's and Molinelli's apparatuses, to preserve the original sophist's rhetorical intent without over-emending.^[10]

Impact on Later Thought

The Dissoi Logoi exerted significant influence on ancient philosophy through its promotion of relativism and the practice of arguing opposing sides, which Plato critiqued in the Theaetetus as a self-refuting position derived from Protagorean thought, where perceptions vary by individual and lead to contradictory truths.^[7] Plato associated such views with sophistic doctrines, portraying them as undermining objective knowledge in favor of subjective appearances.^[24] This critique highlighted the text's challenge to fixed truths, positioning it as a target for Plato's defense of eternal Forms. Aristotle, in his Topics, echoed and systematized the Dissoi Logoi's emphasis on opposites, using dialectical methods to explore arguments from contrary positions as a tool for probable reasoning and refutation.^[9] While Aristotle rejected extreme relativism, he incorporated the technique of contrasting claims to advance logical inquiry, transforming sophistic antilogy into a structured element of philosophy.^[14] In the Hellenistic and Roman periods, the text was preserved as an appendix to the works of Sextus Empiricus, whose Pyrrhonian skepticism paralleled the Dissoi Logoi in employing opposing arguments (logoi antikeimenoi) to induce suspension of judgment rather than dogmatic assertion.^[21] Sextus's method of equipollence—balancing equal counterarguments—reflected the earlier work's approach, aiding the survival and transmission of sophistic ideas amid the dominance of dogmatic schools.^[10] The modern rediscovery of the Dissoi Logoi occurred in the 19th century amid a broader rehabilitation of the Sophists, with scholars like George Grote challenging Platonic biases and producing editions that emphasized their contributions to relativism and rhetoric.^[25] This revival influenced 20th-century interpretations linking sophistic relativism to postmodernism, where the text's deconstruction of binaries prefigures Derrida's emphasis on différance and the undecidability of meaning.^[4] Scholarly debates continue to center on its role in illuminating late pre-Socratic thought and sophistic education, viewing it as a practical manual for rhetorical training that fostered critical debate over absolute truths.

References

[1]
[PDF] On the Unity of the Dissoi Logoi
It is generally agreed that the text T that we call the Dissoi Logoi was originally composed within the first decade or so after the Peloponnesian War.<|control11|><|separator|>
[2]
The Sophists - Stanford Encyclopedia of Philosophy
Sep 30, 2011 · The anonymous Dissoi Logoi ('Double Arguments') is thought to be sophistical, and from the 5th c. BC; it bears some resemblance to ideas ...
[3]
E. Dissoi Logoi - A New Radermacher - Simon Fraser University
And the Scythians think it fine that, whoever kills a man, scalps his head and carries the hair in front of the horse, and gilds and silvers the bone and drinks ...Missing: ancient | Show results with:ancient
[4]
Sophists | Internet Encyclopedia of Philosophy
The other major source for sophistic relativism is the Dissoi Logoi, an undated and anonymous example of Protagorean antilogic.
[5]
A Platonic Parallel in the Dissoi Logoi - Johns Hopkins University
The Dissoi Logoi or Two-/old Arguments (Diels-Kranz, II, 405-416) is an anonymous sophistic treatise written in literary Doric at some time subsequent to the ...
[6]
Dissoi Logoi - Early Greek Political Thought from Homer to the ...
Jun 5, 2012 · The Dissoi Logoi is an anonymous treatise of uncertain date, though most scholars accept a date around 400 (see n. 321 below).
[7]
On the Unity of the Dissoi Logoi | Early Greek Ethics - Oxford Academic
“On the Unity of the Dissoi Logoi” considers whether and how the Dissoi Logoi is a unified work. The chapter argues for both global unity and unifying micro- ...
[8]
2. the dissoi logoi and early greek scepticism
The 4000-word treatise, which ends abruptly and looks unfinished, consists of nine short chapters. The structure of the first four is strictly antilogical.Missing: composition scholarly
[9]
None
Below is a merged response that consolidates all the information from the provided segments into a single, comprehensive summary. Given the complexity and volume of data, I will use tables in CSV format where appropriate to present detailed information efficiently, while retaining narrative summaries for broader context. The response includes all available details on the *Dissoi Logoi* English translation, chapter summaries, main argument pairs, key opposites, examples, and useful URLs, synthesizing the overlapping and distinct contributions from each segment.
[10]
[PDF] To Tell the Truth: Dissoi Logoi 4 & Aristotle's Response
The paper discusses how a logos retains identity while changing, and how the same sentence can be both true and false, and Aristotle's solutions.
[11]
(PDF) Dissoi Logoi: A New Commented Edition - Academia.edu
This is the PhD thesis that evolved into my book Dissoi Logoi: Introduction, Critical Text, Translation, and Commentary, Springer 2024 (see above)
[12]
Pairs of Arguments (Dissoi Logoi) - Loeb Classical Library
A pair of arguments is stated in Greece by those who philosophize about good and bad. For some people say that the good is one thing, the bad another.
[13]
Two Thought Experiments in the Dissoi Logoi - jstor
The Dissoi Logoi betrays the influence of various fifth-century au? thors and sophists of the first generation. Scholars are generally agreed that Protagoras ...Missing: composite authorship
[14]
[PDF] HERODOTUS' CONCEPTION OF FOREIGN LANGUAGES - Histos
names' (Dissoi Logoi, DK B ( )). A sentence, in the phrase of ... Psammetichus' language test that necessitates the idea that one language must.
[15]
[PDF] DISSOI LOGOI, RHETORIC, AND MORAL EDUCATION
This study explores the importance of pragmatist philosophical theory for rhetorical inquiry. In particular, it engages the ethical thought of John.Missing: composite authorship
[16]
[PDF] CS 508570 - ERIC
This essay briefly examines the origins of dissoi logoi as a sophistic concept and pedagogical practice and provides a rationale for why dissoi logoi should be ...Missing: scholarly | Show results with:scholarly
[17]
http://faculty.washington.edu/mcgarrit/COM331/HerrickCh.2.pdf
[18]
[PDF] the origins and early history of rhetoric
Rhetoric evolved from the Greek city-states, with early ideas in Homer. The Sophists offered training in verbal discourse, and the need for it arose with the ...
[19]
[PDF] Can Virtue Be Taught?
Specific debate about whether virtue can be taught is most explicit in just two sources: the schematic summaries in the anonymous Dissoi Logoi, and the more ...<|control11|><|separator|>
[20]
THE CONTRASTING ARGUMENTS "(DISSOI LOGOI)" OF ANTIQUITY
The Dissoi Logoi is written in the Doric dialect, which I have here shifted into the more familiar Attic. 10. See Aeschylus' Prometheus Bound 440-505 fora ...Missing: linguistic authorship<|control11|><|separator|>
[21]
Correct Logos and Truth in Gorgias' Encomium of Helen - jstor
Gorgias espouses deception as the main agent behind the workings of ... A similar relation appears also in the Dissoi Logoi, which— although a work ...
[22]
Early Greek Philosophy, Volume IX - Loeb Classical Library
PAIRS OF ARGUMENTS (DISSOI LOGOI) (DISS.) The manuscripts that transmit the works of Sextus Empiricus append at their end a further text for which they do not ...Missing: preservation | Show results with:preservation
[23]
[PDF] Dissoi Logoi: Introduction, Critical Text, Translation, and Commentary
It is doubtful whether the book written from beginning to end in Doric dialect is by Sextus. It concerns, so it seems, moral philosophy, for in it the good ...Missing: linguistic evidence authorship
[24]
The Older Sophists - Hackett Publishing
In stockThis sourcebook, a corrected reprint of the University of South Carolina Press edition of 1972, contains a complete English translation of the sophist ...
[25]
Dissoi Logoi: Introduction, Critical Text, Translation, and Commentary
Free delivery 14-day returnsDissoi Logoi appears to have been written between 355 and 338 BCE, in an Eastern form of Doric κοινή, by a sophist who aimed to promote his course. It likely ...Missing: evidence authorship
[26]
The Sophists and Relativism - jstor
Another bountiful source for such arguments is the treatise known as the. Dissoi Logoi (DK 90). The first three chapters of this deal with good and bad ...Missing: scholarly | Show results with:scholarly
[27]
https://oxfordre.com/communication/display/10.1093/acrefore/9780190228613.001.0001/acrefore-9780190228613-e-1386