Longinus The Sublime

Longinus is constructing a system of progression as an augmentation to the high spirit that comes from the sublime. A piece of failed literature can be torn asunder with criticism from left and right. In Longinus' philosophy, there must be a sense of adaptation to take on the onslaught of ruination. Good writers resort to a compelling experience and rhetoric to prevent insecurity and combat with further reasoning to stay on top. Otherwise, they should expect to undergo prolonged recovery due to the negligence to meet the demands of the sublime. Longinus' treatise is parallel to a recipe for utopianism. He draws the idea of a "technical treatise" (Longinus, 1.1), something that alters society in a practical manner. It goes to show that Longinus

Education is the basis for the comfortable pen strokes that writers have acquired over the years and on. Longinus emphasizes naturalism in an individual for this state of mind is triumphant to attaining the best performance out of themselves. After all, the sublime is "a certain loftiness and excellence of language" (Longinus, 1.3). Learners become enriched in their trade competing with and possibly outdoing worthy authors. The definition of this psychical contest is "agon", which can be observed in other fields besides literature, like chariot races and public festivals. Sublimity is an element that prioritizes gradual foundations for conquering agons. The treatise is a grand advocation of reevaluation in literary structure, supplemented with knowledge and practice. Education influencing loftiness bears truth because skills are required to excel in any society. The density of improper examples is clear when Longinus criticizes other individuals such as Caecilius. He is keen on dissuading imperfect nature. In contrast, he also exemplifies his belief in positive influence by providing passages from more reputable individuals, notably embodied in Chapter 15. He slyly dismisses his opponents, but praises celebrated literature because "much may be learnt from the great orators of our own day" (Longinus, 15.8). The tradition of education has consistently involved