Isocrates Sentence Examples

The Triballi are described as a wild and warlike people (Isocrates, Panathenaicus, 227), and in Aristophanes (Birds, 1565-1693) a Triballian is introduced as a specimen of an uncivilized barbarian.

Demetrius Chalcondyles published the editio princeps of Homer, Isocrates, and Suidas, and a Greek grammar (Erotemata) in the form of question and answer.

In 355 his advance temporarily ceased, but, as we learn from Isocrates and Xenophon, the financial exhaustion of the league was such that its destruction was only a matter of time.

Pan-Hellenic enthusiasts already saw Philip as the destined captain-general of a national crusade against Persia (Isocrates, Philippus, about 345).

Together with the historian Theopompus he was a pupil of Isocrates, in whose school he attended two courses of rhetoric. But he does not seem to have made much progress in the art, and it is said to have been at the suggestion of Isocrates himself that he took up literary composition and the study of history.

The Greek authors were Homer, Hesiod, Pindar and the dramatists, with Herodotus, Xenophon and Plato, Isocrates and Demosthenes, Plutarch and Arrian.

Zoilus appears to have been at one time a follower of Isocrates, but subsequently a pupil of Polycrates, whom he heard at Athens, where he was a teacher of rhetoric. Zoilus was chiefly known for the acerbity of his attacks on Homer (which gained him the name of Homeromastix, "scourge of Homer"), chiefly directed against the fabulous element in the Homeric poems. Zoilus also wrote against Isocrates and Plato, who had attacked the style of Lysias of which he approved.

As a rhetorician, he was a determined opponent of Isocrates and his school.

At the same time, he must have learnt much from other contemporaries at Athens, especially from astronomers such as Eudoxus and Callippus, and from orators such as Isocrates and Demosthenes.

He also attacked Isocrates, according to Cicero, and perhaps even set up a rival school of rhetoric. At any rate he had pupils of his own, such as Eudemus of Cyprus, Theodectes and Hermias, books of his own, especially dialogues, and even to some extent his own philosophy, while he was still a pupil of Plato.

Here we can read the young Aristotle, writing in the form of the dialogue like Plato, avoiding hiatus like Isocrates, and justifying the praises accorded to his style by Cicero, Quintilian and Dionysius.

The most famous are the Olympiacus of Gorgias, the Olympiacus of Lysias, and the Panegyricus and Panathenaicus (neither of them, however, actually delivered) of Isocrates.

Of these works, only three, the Milanese Theocritus and Isocrates and the Florentine Homer, were classics.

The words of Isocrates (even allowing for their rhetorical colour) give us a vivid insight into what such a process meant.

It was only natural then that some of those who professed to prepare young Athenians for public life should give to their teaching a distinctively political direction; and accordingly we find Isocrates recognizing teachers of politics, and discriminating them at once from those earlier sophists who gave popular instruction in the arts and from the contemporary eristics.

To this class, that of the political sophists, may be assigned Lycophron, Alcidamas and Isocrates himself.

Again, as the Socratics - Plato himself, when he established himself at the Academy, being no exception - were, like their master, educators rather than philosophers, and in their teaching laid especial stress upon discussion, they, too, were doubtless regarded as sophists, not by Isocrates only, but by their contemporaries in general; and it may be conjectured that the disputatious tendencies of the Megarian school made it all the more difficult for Plato and others to secure a proper appreciation of the difference between dialectic, or discussion with a view to the discovery of truth, and eristic, or discussion with a view to victory.

From the days of Protagoras, when this hostility was triumphant and contemptuous, to the days of Isocrates, when it was jealous and bitter, the sophists were declared and consistent sceptics.

It will be seen, however, that neither Socrates nor Isocrates was philosopher in any strict sense of the word, the speculative aims of physicists and metaphysicians being foreign to the practical theories both of the one and of the other.

Overlooking the differences which separated the humanists from the eristics, and both of these from the rhetoricians, and taking no account of Socrates, whom they regarded as a philosopher, they forgot the services which Protagoras and Prodicus, Gorgias and Isocrates had rendered to education and to literature, and included the whole profession in an indiscriminate and contemptuous censure.

Neither were they united by a common educational method, the end and the instruments of education being diversely conceived by Protagoras, Gorgias and Isocrates, to say nothing of the wider differences which separate these three from the eristics, and all the four normal types from the abnormal type represented by Socrates.

But the question still remains - Was the education provided by Protagoras, by Gorgias, by Isocrates, by the eristics and by Socrates, good, bad or indifferent?

Excellent as a statement of the aim and method of Isocrates, and tolerable as a statement of those of Gorgias, these phrases are inexact if applied to Protagoras, who, making " civic virtue " his aim, regarded statesmanship and administration as parts of " civic virtue ", and consequently assigned to oratory no more than a subordinate place in his programme, while to the eristics - whose existence is attested not only by Plato, but also by Isocrates and Aristotle - and to Socrates - whom Grote himself accounts a sophist - the description is plainly and palpably inappropriate.

It would seem, then, that, while he regards rhetoric as the function of normal sophistry, taking indifferently as his types Protagoras, Gorgias and Isocrates, he accounts Euthydemus and Dionysodorus (together with Socrates) as sophists, but as sophists of an abnormal sort, who may therefore be neglected.

Or, they symbolize the magic power of beauty, eloquence and song; hence their images are placed over the graves of beautiful women and maidens, of poets and orators (Sophocles, Isocrates).

Theramenes, Euripides and Isocrates are said to have been pupils or hearers of Prodicus.

The spokesman of this national sentiment was Isocrates; hut numerous other writers gave expression to it, notably, the historian Callisthenes of Olynthus.

Those of Aristotle are of questionable genuineness, but we can rely, at any rate in part, on those of Isocrates and Epicurus.

His style is the very opposite of that of Isocrates and the rhetoricians.

The austere dignity of Antiphon, the plain elegance of Lysias, the smooth and balanced finish of that middle or normal character which is represented by Isocrates, have come together in Demosthenes.

Isocrates spent ten years on the Panegyricus.

According to Isocrates, whose panegyric must however be read with caution, Evagoras was a model ruler, whose aim was to promote the welfare of his state and of his subjects by the cultivation of Greek refinement and civilization, which had been almost obliterated in Salamis by a long period of barbarian rule.

The chief authority for the life of Evagoras is the panegyric of Isocrates addressed to his son Nicocles; see also Diod.

By his eighth year he had read Aesop's Fables, Xenophon's Anabasis, and the whole of Herodotus, and was acquainted with Lucian, Diogenes Laertius, Isocrates and six dialogues of Plato (see his Autobiography).

At Florence the earliest editions of Homer (1488) and Isocrates (1493) had been produced by Demetrius Chalcondyles, while Janus Lascaris was the first to edit the Greek anthology, Apollonius Rhodius, and parts of Euripides, Callimachus and Lucian (1494-1496).

In the university of Paris, which was originally opposed to this innovation, the statutes of 1598 prescribed the study of Homer, Hesiod, Pindar, Theocritus, Plato, Demosthenes and Isocrates (as well as the principal Latin classics), and required the production of three exercises in Greek or Latin in each week.

Again, Aristotle's early rhetorical instructions and perhaps writings, as well as his opinion that a collection of proverbs is not worth while, must have been known outside Aristotle's rhetorical school to the orator Cephisodorus, pupil of Isocrates and master of Demosthenes, for him to be able to write in his Replies to Aristotle (E) Ta?s irpos 'Apio-ToM?nv avTCypacais) an admired defence of Isocrates (Dionys.

Thus the Protagoras brings the educational theory of Protagoras and the sophists of culture face to face with the educational theory of Socrates, so as to expose the limitations of both; the Gorgias deals with the moral aspect of the teachings of the forensic rhetorician Gorgias and the political rhetorician Isocrates, and the intellectual aspect of their respective theories of education is handled in the Phaedrus; the Meno on the one hand exhibits the strength and the weakness of the teaching of Socrates, and on the other brings into view the makeshift method of those who, despising systematic teaching, regarded the practical politician as the true educator; the Euthydemus has for its subject the eristical method; finally, having in these dialogues characterized the current theories of education, Plato proceeds in the Republic to develop an original scheme.

Regarding Protagoras, Gorgias and Isocrates as types of one and the same sophistry (pp. 4 8 7, 493, 495, 499, 544, 2nd ed.), and neglecting as slander or exaggeration all the evidence in regard to the sophistry of eristic (p. 540), he conceives that the sophists undertook " to educate young men so as to make them better qualified for statesmen or ministers," and that " that which stood most prominent in the teaching of Gorgias and the other sophists was, that they cultivated and improved the powers of public speaking in their pupils."

Again, the account of the Hipparchus is contradicted by Diogenes Laertius, who says that Solon provided for the due recitation of the Homeric poems. The only good authorities as to this point are the orators Lycurgus and Isocrates, who mention the law prescribing the recitation, but do not say when or by whom it was enacted.

The orators Lycurgus and Isocrates make a great deal of the recitation of Homer at the Panathenaea, but know nothing of the poems having been collected and arranged at Athens, a fact which would have redounded still more to the honour of the city.

He surpasses the school of Antiphon in perspicuity, the school of Lysias in verve, the school of Isocrates in variety, in felicity, in symmetry, in pathos, in power.