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This book is a critically informed challenge to the traditional histories of rhetoric and to the current emphasis on Aristotle and Plato as the most significant classical voices in rhetoric. In it, Susan C. Jarratt argues that the first sophists—a diverse group of traveling intellectuals in the fifth century B.C.—should be given a more prominent place in the study of rhetoric and composition. Rereading the ancient sophists, she creates a new lens through which to see contemporary social issues, including the orality/literacy debate, feminist writing, deconstruction, and writing pedagogy.
The sophists’ pleasure in the play of language, their focus on historical contin-gency, and the centrality of their teaching for democratic practice were sufficiently threatening to their successors Plato and Aristotle that both sought to bury the sophists under philosophical theories of language. The censure of Plato and Aris-totle set a pattern for historical views of the sophists for centuries. Following Hegel and Nietzsche, Jarratt breaks the pattern, finding in the sophists a more progressive charter for teachers and scholars of reading and writing, as well as for those in the adjacent disciplines of literary criticism and theory, education, speech communication, and ancient history.
In tracing the historical interpretations of sophistic rhetoric, Jarratt suggests that the sophists themselves provide the outlines of an alternative to history-writing as the discovery and recounting of a set of stable facts. She sees sophistic use of narrative in argument as a challenge to a simple division between orality and literacy, current discussions of which virtually ignore the sophists. Outlining similarities between écriture féminine and sophistic style, Jarratt shows that contemporary feminisms have more in common with sophists than just a style; they share a rhetorical basis for deployment of theory in political action. In her final chapter, Jarratt takes issue with accounts of sophistic pedagogy focusing on technique and the development of the individual. She argues that, despite its employment by powerful demagogues, sophistic pedagogy offers a resource for today’s teachers interested in encouraging minority voices of resistance through language study as the practice of democracy.
- Sales Rank: #588818 in Books
- Brand: Brand: Southern Illinois University Press
- Published on: 1998-08-01
- Original language: English
- Number of items: 1
- Dimensions: 8.50" h x .50" w x 5.50" l, .59 pounds
- Binding: Paperback
- 184 pages
- Used Book in Good Condition
Review
"Rereading the Sophists is a fine example of new rhetorical history." —Composition Chronicle
"Rereading the Sophists contributes to our understanding in several ways: new historical insights about the sophists, a new paradigm for viewing our present concerns, and a new openness to how we study rhetoric."—Quarterly Journal of Speech
"In attempting to view the sophists from outside the filter of Plato and Aristotle, Jarratt has provided an intriguing reinterpretation of an important movement in the history of classical rhetoric. . . . Because of the questions it may raise, this is an important book that does an admirable job of interpreting the sophists from the perspective of the Dialectical School."—Southern Communications Journal
"This perspective is both dynamic and refreshing. Jarratt's most important contributions and her most valuable pages have to do with the history of the evaluation of the sophists and her attempts to delineate just how they may serve as exemplary figures today."—Ancient Philosophy
"Jarratt's reexamination of sophistic history and its application to contemporary concerns succeeds in provoking thought along some important new lines."—Philosophy and Rhetoric
About the Author
Susan C. Jarratt is associate professor of English at Miami University and is the recipient of several research awards.
Most helpful customer reviews
6 of 8 people found the following review helpful.
A Must Read for Rhetoric Majors
By A Customer
This book changed the way I think about Classical Rhetoric. Jarratt's writing is a little difficult to get through, but the ideas are well worth the effort. Her work on contextualizing the Sophists shows a way to integrate the fields of Rhetoric/ Composition and Cultural Studies as well as pave the way for understanding genre theory.
10 of 16 people found the following review helpful.
Using Sophistry to Rehab Sexist, Rhetorical History
By Charles Michelsen
As a professor and director of comparative literature studies at the University of California (Irvine), feminist Susan C. Jarratt was, by the fall of 2010, especially well situated to "advance a reinterpretation of the history of classical rhetoric in order to forward the cause of politically progressive composition pedagogy" (Rereading the Sophists, 117). Everyone else who feels that the history of rhetoric needs to be revised in order to advance worthy, modern socio-cultural agendas (e.g., feminism) will no doubt enjoy Jarratt's 1991 attempt to revise rhetorical history. In Rereading, the former professor of English at Miami University unapologetically declares that "the rhetorical historian ... has a strong obligation to action in the social and pedagogical world" (24), and Jarratt does her best to fulfill that obligation with Rereading. However, those who prefer to take their phallocentric history neat, i.e. those political regressives who think that accounts of the distant past that contain factually dubious but "culturally relevant" creative narrative are, all things considered, less intellectually satisfying than those that do not, would probably be well advised to take a pass on Rereading.
In the lengthy introductory section of Rereading, Professor Jarrett, to her credit, makes perfectly clear her own rhetorical agenda: the Fifth Century rhetors that most classical historians have always esteemed as highly as most modern laymen esteem lawyers, i.e. the "Sophists," need to be rehabilitated in order to dislodge "the implicit control `philosophic' thought inherited from Aristotle and Plato" (XX).
In Jarratt's considered view, Plato and his protégé Aristotle were, for all intents and purposes, intellectual totalitarians, jack-booted elitists whose aristocratic sensibilities can be blamed for why her chosen field of study---the history of rhetoric---is similarly dominated by elites, i.e. white males who hold Ph.D.s in philosophy rather than English literature. Plato and Aristotle, who believed philosophy and science and dialectic to be epistemologically superior to opinion-based, opinion-molding, speech-making, i.e., rhetoric; who believed that history was continuous, linear, and ontologically distinct from mythos; who believed that human beings were as different from animals as they were from gods; who believed that morality and truth were based upon OBJECTIVE realities, and were obtainable by honorable men, are anathema to intellectuals like Jarratt who believe the world would be a lot fairer place if parataxis, i.e. "story-telling," could be substituted for "hypotaxis, ... Aristotelian propositional logic" (24). This same School would much prefer to see Neo-Darwinian-based atheism substituted for obnoxious, phallocentric theism; moral relativism substituted for absolutist axiology; and composition pedagogy regarded as highly as the teaching of classical philosophy.
According to Jarratt, the ideological infrastructure erected by Plato and Aristotle all those centuries ago, i.e. those ideas and propositions foundational to the development of a Western Academy steeped in Modernism have, in Jarratt's opinion, "infected the history of thought for centuries" (2). Jarratt therefore has chosen Sophistry, Postmodernism's nearest Classical analog, as the intellectual approach most appropriate for disinfecting the history of thought. Thanks largely to the opprobrium bestowed upon it by Plato and Aristotle, rhetoric, especially the morally suspect rhetoric made famous by Sophists like Gorgias and Protagoras, became the red-haired, freckled stepchild of Dialectic. The ambitious goal of Rereading then is to rehabilitate the Sophists while at the same time tarnishing the luster of Platonism/Aristotelism.
As worthy a goal as restoring the honor of sophistry might be, the task would, at first glance, appear beyond anyone's ability to achieve. This is because "the written remains of the first sophists and the ancient commentary on them are minimal; only enough to fill one modest volume" (1). However, if one adopts the same method for investigating the history of rhetoric as the Sophists themselves likely would have employed, the research program suddenly seems much less daunting. That is because
"[a] sophistic method works by exposing and exploring a range of possibilities for knowledge and action and implicitly theorizing the process of their acceptance by the community less on the basis of logical validity and more on the force of their 'rhetorical,' i.e., persuasive and aesthetic, appeal." (28)
That being the case, the seemingly invincible difficulty of the nonexistence of the hard data necessary to conduct a major, paradigm-shifting revision of the history of rhetoric is a problem only for regressives, i.e. those Neo-Aristotleans who erroneously believe that histories are meaningful only when they are based on EMPIRICAL evidence, and logical argument. For Jarrat, a revisionary history of the Sophists need only "move in the direction suggested by the historical work of the sophists themselves: a playful critique of philosophy animated by a progressive political vision" (29).
Rereading's introductory section and the first of its four following chapters, "The First Sophists: History and Historiography," is an extended apology for the legitimacy of "the sophists' imaginative reconstruction of their mythic past," asserting that creative historiographies such as those produced by the Sophists themselves should in fact be considered "a usable model for contemporary historians of rhetoric" (xxi). As noted above, for better or worse, Rereading appears to be deeply indebted to Sophist-style historiography.
Chapter two, "Between Mythos and Logos," is an examination of the Sophists' reliance on nomos, i.e. the factoring in of local habits and customs that produce "a self-conscious discourse [designed] to create politically and socially significant knowledge ... a middle term between mythos and logos" (60). Jarratt believes today's Academy would benefit immensely from a similar approach to history and composition pedagogy, especially as judging truth claims and persuasive discourse by how well they jive with known facts or uphold high standards of logic and rationality amounts to engaging in the same sort of elitist sexism Plato was notorious for.
Chapter three, "The Firsts Sophists and Feminism," discusses issues related to feminism a great deal more than it does the first Sophists. The reason for this is because "neither the texts nor the doxographical accounts provide any evidence that the male sophists sought political or social change for real women in a culture which, like our own, distributes power unequally on the basis of gender" (69). Even so, Jarratt assures her readers that feminists can still profit from a study of the Sophists, spin-savvy political activists who succeeded in developing creative rhetorical solutions to deal with stubborn problems related to social justice.
The final chapter, "Sophistic Pedagogy, Then and Now," looks at the Sophists' education practices, particularly as it related to the empowering of the otherwise disenfranchised of Athens. Putting aside the fact that the Sophists were not altruists but capitalists who traded their skills and knowledge for their market value, Jarratt insists that the impact sophistic education had on Athenian democracy should be considered a model that is "instructive for those seeking an education more responsive to contemporary political possibilities" (99). Judging from the contents and tone of Rereading, the upending of an American culture long dominated by white males would likely be one of the "contemporary political possibilities" Jarratt would heartily welcome.
Once again, if you believe the history of rhetoric can and should be used as a tool to advance worthy, modern socio-cultural agendas, Rereading is must reading. If however you believe overriding considerations about modern gender politics are a decidedly poor heuristic for conducting historical research, leave Rereading on the rack.
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