Page 109 - Šolsko polje, XXX, 2019, št. 5-6: Civic, citizenship and rhetorical education in a rapidly changing world, eds. Janja Žmavc and Plamen Mirazchiyski
P. 109
f. egglezou ■ debate at the edge of critical pedagogy and rhetorical paideia
first, to the formation of a multi-faceted approach of reality and, second-
ly, to the conscious choice of a decision and/or action that could effectu-
ate the necessary changes on every debated issue.
Also, debate as dissoi logoi transfused the rhetorical quality both to
the teaching of argumentation and to civic education. In particular, dissoi
logoi were considered to introduce the new model of citizen, who was be-
coming more powerful within the democratic context of his era, by draw-
ing on the force of their arguments and not on aristocratic or elitist rights
as it was usual up to that historical moment (Poulakos, 1995, p. 14). This is
the reason why the educational program of Protagoras was characterized
as “political and argumentative” at the same time, while argumentation
was positively judged due to its “practical efficiency” (Μarrou, 1956, p. 51).
Probably, the positive impact of dissoi logoi to the ancient Greek au-
dience was due to the acceptable agonistic model that was adopted in
the era, since it was promoting the art of speech as “an art of response”
(Ηawhee, 2002, p. 185). For Protagoras, the correct decision-taking for
each problematic situation that demanded a solution (eubolia), derived
from the confrontation of at least two different subjective opinions about
it and not of dogmatic truths. Another important goal for the Father of
dissoi logoi was to conduct his students to the state of aporia in order to
problematize them on various civic issues and to participate in the mental
processes that were taking place during the critical confrontation of dif-
ferent views, as a necessary condition for acquiring civic virtue.
What is more, Hawhee (2002, pp. 185–6) legalizes the agonistic
character of dissoi logoi, while she directly relates to the development of
civic virtue. She supports the idea that for ancient Greeks, agon was not
identified with any forms of competition that aimed at the victory and
the prize (vs. athlios) but with the field on which contrary opinions could
be met for pedagogical and educational reasons as well. Also, she notic-
es that the agonistic character of the exchange of arguments and counter-
arguments was related to the cultivation of students’ civic virtue, not as a
goal but as “a constant call to action” (ibid., p. 187). The virtue was exposed
by the participants in public with courage before the opponents, the audi-
ence and the judges who were attending the process. In other words, the
element of evolution, as opposed to the acceptance of a crystallized reali-
ty, was essential to the realization of an agon. This view could be interwo-
ven with Freire’s negation of Being, as the existence of a defined and fixed
reality (and education) in favour of the acceptance of a constant Becom-
ing life (Freire, 2000).
The points that have been made so far, intended to clearly reveal the
organic relationship between rhetorical paideia and debate as well as the
107
first, to the formation of a multi-faceted approach of reality and, second-
ly, to the conscious choice of a decision and/or action that could effectu-
ate the necessary changes on every debated issue.
Also, debate as dissoi logoi transfused the rhetorical quality both to
the teaching of argumentation and to civic education. In particular, dissoi
logoi were considered to introduce the new model of citizen, who was be-
coming more powerful within the democratic context of his era, by draw-
ing on the force of their arguments and not on aristocratic or elitist rights
as it was usual up to that historical moment (Poulakos, 1995, p. 14). This is
the reason why the educational program of Protagoras was characterized
as “political and argumentative” at the same time, while argumentation
was positively judged due to its “practical efficiency” (Μarrou, 1956, p. 51).
Probably, the positive impact of dissoi logoi to the ancient Greek au-
dience was due to the acceptable agonistic model that was adopted in
the era, since it was promoting the art of speech as “an art of response”
(Ηawhee, 2002, p. 185). For Protagoras, the correct decision-taking for
each problematic situation that demanded a solution (eubolia), derived
from the confrontation of at least two different subjective opinions about
it and not of dogmatic truths. Another important goal for the Father of
dissoi logoi was to conduct his students to the state of aporia in order to
problematize them on various civic issues and to participate in the mental
processes that were taking place during the critical confrontation of dif-
ferent views, as a necessary condition for acquiring civic virtue.
What is more, Hawhee (2002, pp. 185–6) legalizes the agonistic
character of dissoi logoi, while she directly relates to the development of
civic virtue. She supports the idea that for ancient Greeks, agon was not
identified with any forms of competition that aimed at the victory and
the prize (vs. athlios) but with the field on which contrary opinions could
be met for pedagogical and educational reasons as well. Also, she notic-
es that the agonistic character of the exchange of arguments and counter-
arguments was related to the cultivation of students’ civic virtue, not as a
goal but as “a constant call to action” (ibid., p. 187). The virtue was exposed
by the participants in public with courage before the opponents, the audi-
ence and the judges who were attending the process. In other words, the
element of evolution, as opposed to the acceptance of a crystallized reali-
ty, was essential to the realization of an agon. This view could be interwo-
ven with Freire’s negation of Being, as the existence of a defined and fixed
reality (and education) in favour of the acceptance of a constant Becom-
ing life (Freire, 2000).
The points that have been made so far, intended to clearly reveal the
organic relationship between rhetorical paideia and debate as well as the
107
