rhetor

Glossary of Grammatical and Rhetorical Terms

Isocrates
"The word rhetor," says Edward Schiappa, "was used in Isocrates' time [436–338 BC] to designate a very specific group of people: namely, the more or less professional politicians who spoke often in the courts or in the assembly" (The Beginnings of Rhetorical Theory in Classical Greece,1999). (Wikimedia Commons)

Definition

In the broadest sense of the term, a rhetor is a public speaker or writer.

According to Jeffrey Arthurs, in the classical rhetoric of ancient Athens, "the term rhetor had the technical denotation of a professional orator/politician/advocate, one who actively participated in the affairs of state and court" (Rhetoric Society Quarterly, 1994). In some contexts, a rhetor was roughly equivalent to what we would call an attorney or a lawyer.

 

In addition, the term rhetor is sometimes used interchangeably with rhetorician to refer to a teacher of rhetoric or a person skilled in the art of rhetoric.

See Examples and Observations below. Also see:


Etymology
From the Greek, "orator"
 

Examples and Observations

  • "Since [Martin Luther] King was the ideal rhetor at a critical moment to pen the 'Letter [from Birmingham Jail],' it transcends the Birmingham of 1963 to speak to the nation as a whole and to continue speaking to us, 40 years later."
    (Martha Watson, "The Issue Is Justice." Rhetoric and Public Affairs, Spring 2004)
     
  • The Sophist as Rhetor
    - "How next can we define the rhetor? Essentially, he is a man skilled in the art of rhetoric: and as such he may impart this skill to others, or exercise it in the Assembly or the law courts. It is of course the first of these alternatives that interests us here; for . . . the sophist qualifies for the title of rhetor in this sense should one choose to describe him in purely functional terms."
    (E.L. Harrison, "Was Gorgias a Sophist?" Phoenix, Autumn 1964)
     
    -"Plato shifted the meaning of sophia, wisdom. Prior to Plato, sophia had the same wide connotation as the Hebrew hokma: 'To be sophos . . . is to dominate one's activity, to dominate oneself and to dominate others. This is why a carpenter, a doctor, a diviner, a poet, a rhetor, a sophist, and the like could be labeled sophoi.' Anyone who learned a craft through apprenticeship to a master had learned a form of sophia."
    (Peter J. Leithart at Leithart.com, review of How Philosophers Saved Myths, by Luc Brisson, 2004)
     
  • The Aristotelian Rhetor vs. the Neo-Aristotelian Rhetor
    "Edward Cope recognized the cooperative nature of rhetorical argument in his classic commentary on Aristotle, noting that the rhetor is dependent upon the audience, 'for in ordinary cases he can only assume such principles and sentiments in conducting his argument as he knows will be acceptable to them, or which they are prepared to admit.' . . .

    "Unfortunately, under the influence of the nominalistic individualism of the Enlightenment, the neo-Aristotelian left behind the community framework inherent in the Greek tradition to focus on the rhetor's ability to work his will. This rhetor-centered approach led to such oxymorons as considering a community destroyer like Hitler to be a good rhetor. Whatever accomplished the rhetor's purpose was taken to be good rhetoric, regardless of its consequences for the ecosystem as a whole. . . . [T]his rhetor-centered approach blinded itself to the value implications of reducing the criteria of rhetorical practice to mere effectiveness in achieving the rhetor's purpose. If pedagogy follows this idea of competence, then the neo-Aristotelian teaches that whatever works is good rhetoric."
    (James A. Mackin, Jr., Community Over Chaos: An Ecological Perspective on Communication Ethics. University of Alabama Press, 1997)
     
  • The Role of the Rhetor in the Humanist Paradigm of Rhetoric
    "The humanist paradigm is based on a reading of classical texts, especially those of Aristotle and Cicero, and its governing feature is the positioning of the rhetor as the generating center of discourse and its 'constitutive' power. The rhetor is seen (ideally) as the conscious and deliberating agent who 'chooses' and in choosing discloses the capacity for 'prudence' and who 'invents' discourse that displays an ingenium and who all along observes the norms of timeliness (kairos), appropriateness (to prepon), and decorum that testify to a mastery of sensus communis. Within such a paradigm, while one does recognize the situational constraints, they are, in the last instance, so many items in the rhetor's design. The agency of rhetoric is always reducible to the conscious and strategic thinking of the rhetor."
    (Dilip Parameshwar Gaonkar, "The Idea of Rhetoric in the Rhetoric of Science." Rhetorical Hermeneutics: Invention and Interpretation in the Age of Science, ed. by Alan G. Gross and William M. Keith. State University of New York Press, 1997)

     
  • Emerson on the Power of Eloquence
    "Him only we call an artist, who should play on an assembly of men as a master on the keys of a piano; who, seeing the people furious, shall soften and compose them; should draw them, when he would, to laughter and to tears. Bring him to his audience, and, be they who they may—coarse or refined, pleased or displeased, sulky or savage, with their opinions in the keeping of a confessor or with their opinions in their bank safes—he will have them pleased and humoured as he chooses; and they shall carry and execute that which he bids them."
    (Ralph Waldo Emerson, "The Conduct of Life: Fate," December 22, 1851)

    Pronunciation: RE-tor