Gorgias argues that rhetoric has powers that are equivalent to those of the gods, and as strong as physical force. Rhetoric’s power lies in its ability to persuade others. Gorgias sees rhetoric as an art, that of persuasion. Furthermore, Gorgias sees rhetoric as a superior form of science, for it is capable of persuading any course of action. However, Socrates describes rhetoric practiced by the sophists as a false art that tricks others. These false arts stand in opposition to the tried ones (i.e. gymnastics) which directly target the good for its own sake and do not trick the opponent. In other words, Gorgias believes that rhetoric is the best form of art, while Socrates sees it as a wicked form of art that leads to injustice.
Socrates seeks the true definition of rhetoric, attempting to pinpoint the essence of rhetoric by asking Gorgias a series of questions about rhetoric. Gorgias sees rhetoric as a necessity for political and legal
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Socrates believes that rhetoric conveys what is conventional, and seeks to affirm one’s beliefs about a subject. These qualities are dangerous for they do not pertain to knowledge. Socrates believes that knowledge transcends human fallacies. Gorgias seems to agree with Socrates stating that rhetoric deals with opinion rather than knowledge (459). However, Gorgias see the fact that rhetoric does not deal with knowledge as a positive aspect. He states, “isn’t it of a great comfort, Socrates, to be able to meet specialists in all the other arts on equal terms without going through the trouble of acquiring more than a single [form of knowledge]?” (459). Later on, Socrates argues that the lack of knowledge, especially knowledge of justice and virtue, results in wrongdoing. In other words, ignorance is what leads to misconduct, and that orators appear to know, when in fact, they do not know. Therefore, orators can lead people on nothing, but