Zasaninienfassinig: Beweise aus den scholia vetera und scholia recentiora bezeugen, daB rhetorische Ausbildung in den Handen der Grammatiker in Byzanz schon frith begann. Sie explizierten die klassischen Texte anhand von Begriffen aus den Progymnasmata und fiihrten rhetorischen Analysen der Texte durch. Die Terminologie in den scholia ist nicht ganz in Einklang mit der die man in ‘mainstream’, auf Hermogenes gegründete Rhetoriklehrbücher findet, und kann aus alteren, vielleicht peripatetischen, Quellen entlehnt sein. Doch der Konflikt der Begriffe war nicht eine Quelle des Unbehagens fur den byzantinischen Lehrer, sondern ein Instrument zum flexiblen Denken.

Drawing on a long tradition of teaching rhetoric that extends back to the late antique and even Hellenistic periods, the Byzantine rhetorical commentaries offer a unique witness to a “syncretic” pedagogy, in which argument and language structure are taught as two sides of the same coin. This article examines the Byzantine commentaries on four figures from the Hermogenic corpus, the standard “textbook” used in rhetorical education in Byzantium. Somewhat “untraditional,” these figures—known as period, pneuma, akmê, and antitheton—are assumed to have significant value in the invention and arrangement of arguments. Moreover, the commentaries indicate that teaching the figures presupposed lively peer work among the students as well as much interaction between the performing student and his classmates.

Abstract This paper argues against the tendency to interpret Gorgias' view of logos as a techne of persuasion which relies on opinion (doxa) and rests on deception either deliberately or incidentally in order to function. Rather, Gorgias appears to be making a connection between truthful speech (alethes logos) and correct speech (orthos logos). Gorgias' insistence on correctness of speech surfaces not only in the Encomium of Helen, but also in the Funeral Oration fragment and in Agathon's parody of Gorgianic rhetoric in Plato's Symposium. Correct speech goes beyond the effectiveness of language and into the domain of ethical correctness and responsibility.

This paper argues against the tendency to interpret Gorgias’ view of logos as a techne of persuasion which relies on opinion (doxa) and rests on deception either deliberately or incidentally in order to function. Rather, Gorgias appears to be making a connection between truthful speech (alethes logos) and correct speech (orthos logos). Gorgias’ insistence on correctness of speech surfaces not only in the Encomium of Helen, but also in the Funeral Oration fragment and in Agathon’s parody of Gorgianic rhetoric in Plato’s Symposium. Correct speech goes beyond the effectiveness of language and into the domain of ethical correctness and responsibility.