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a bibo:Issue;
dcterms:medium ;
rdau:P60049 ;
rdau:P60050 ;
rdau:P60048 ;
dc:identifier "(DE-101)1328921069";
umbel:isLike , ;
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a bibo:Article;
dc:title "The Good-Directedness of Τέχνη and the Status of Rhetoric in the Platonic Dialogues";
dcterms:creator _:node1jup961v3x46451767 .
_:node1jup961v3x46451767 gndo:preferredName "Hulme Kozey, Emily" .
marcRole:aut _:node1jup961v3x46451768 .
_:node1jup961v3x46451768 gndo:preferredName "Hulme Kozey, Emily" .
bibo:pageStart "223";
bibo:pageEnd "244";
dcterms:extent "22 S.";
dcterms:isPartOf ;
dcterms:description "Abstract: Does a τέχνη, qua τέχνη, need to be good-directed? On the basis of the Gorgias, many scholars have thought the answer is yes; I argue here to the contrary. There are, of course, many beneficial τέχναι, such as medicine and weaving; and there are even unconditionally good τέχναι, like the πολιτικὴ τέχνη; but Plato also happily construes piracy as a τέχνη in the Sophist, and, more normally, all sorts of neutral practices as τέχναι (e.g., drama). In order to make this argument, I provide a taxonomy of the different kinds of τέχναι and demonstrate that, across the corpus, there does not seem to be a good-directedness requirement. I then address the evidence of the Gorgias, where most commentators find a connection between τέχνη and good-directedness. I argue that this interpretation is incorrect, and that rhetoric in fact fails to be a τέχνη in the Gorgias solely because it is unable to give a rational account. A close reading of the Gorgias shows that this is a plausible interpretation, and comparison with the Phaedrus reinforces the point: in both dialogues, whether rhetoric will be a τέχνη or not hinges only on the question of rationality, not a good-directedness condition."@de;
wdrs:describedby .
dcterms:license ;
dcterms:modified "2024-05-10T21:38:17.000"^^xsd:dateTime .
dcterms:issued "2018";
bibo:issue "52.2019, 3";
owl:sameAs .