Prett persuasion dating
As the operative principle of the world, the Logos was anima mundi to them, a concept which later influenced Philo of Alexandria, although he derived the contents of the term from Plato.
He defines inartistic proofs as arguments that the rhetor quotes using information from a non-self-generated source.
(The other two modes are pathos (Greek: For Aristotle, logos is something more refined than the capacity to make private feelings public: it enables the human being to perform as no other animal can; it makes it possible for him to perceive and make clear to others through reasoned discourse the difference between what is advantageous and what is harmful, between what is just and what is unjust, and between what is good and what is evil.
Arguments from reason (logical arguments) have some advantages, namely that data are (ostensibly) difficult to manipulate, so it is harder to argue against such an argument; and such arguments make the speaker look prepared and knowledgeable to the audience, enhancing ethos.
The Word became flesh and made his dwelling among us.
We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth. He cries out, saying, "This was he of whom I said, 'He who comes after me has surpassed me because he was before me.' In this construct, the subject (the Logos) and the complement (God) both appear in the nominative case, and the complement is therefore usually distinguished by dropping any article and moving it before the verb.
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Isocrates does not provide a single definition of logos in his work, but Isocratean logos characteristically focuses on speech, reason, and civic discourse.