an investigation that one can fairly designate as πολιτική”: ὥστε συμβαίνει τὴν ῥητορικὴν οἷον παραφυές τι τῆς διαλεκτικῆς εἶναι καὶ τῆς περὶ τὰ ἤθη πραγματείας, ἣν δίκαιόν ἐστι προσαγορεύειν πολιτικήν.72 Rhetoric is παραφυές, “what grows up alongside that which is there with discussion of the ἤθη, which one can fairly designate as πολιτική.” Ethics belongs within politics. Here, we must leave aside other modern concepts of ethics and politics, and understand the investigation as one that is primarily oriented toward being-alongwith-others, that above all considers individuals being-positioned in relation to others. “Together,” παραφυές, with this investigation is διαλέγεσθαι since being-with-one-another is determined by discoursing-with-one-another. The determination of being-with-one-another in the πολιτική touches upon what is brought to language in rhetoric.
Together with this, there is also the connection with διαλεκτική: that discipline which cultivates the possibility of διαλέγεσθαι, the ability-to-run-through the λόγοι, the possibility of being able to see what genuinely is meant in this discourse, how they appear as opposed to how they should be. Ῥητορική is ἀντίστροφος τῇ διαλεκτικῇ;73 it is “turned against dialectic.” As opposed to διαλεκτική, ῥητορική is connected with πρᾶξις, “concern.” However, it is not a matter of knowing-the-way around a definite subject-area, any more than διαλεκτική is. Neither rhetoric nor dialectic is an ἐπιστήμη, “concrete knowledge”; instead, they are possibilities of “furthering,” “procuring,” the discourse that is properly required at each moment.74
Aristotle approaches the third πίστις, λέγειν, more closely insofar as it is an exhibiting of something. He distinguishes definite possibilities within λέγειν itself. I can exhibit something by adding an example or by substantiating a definite thesis. Δεικνύναι through λόγος is something dual: (1) παράδειγμα, (2) συλλογιμὸς ῥητορικός as ἐνθύμημα.75 This distinction is found, correspondingly, in the διαλεκτική that deals with those λόγοι in which the aim is not a matter of concern, but rather of speaking-with-one-another about a scientific question. The dual sort of showing is also there in διαλεκτική, namely, (1) ἐπαγωγή, (2) ἀπόδειξις (συλλογισμός).76 Ἐπαγωγή corresponds to παράδειγμα, ἀπόδειξις to ἐνθύμημα. What is meant by ἐνθύμημα? Ἐνθυμεῖσθαι is “to take something to heart,” “to weigh something for oneself,” “to think something over”; ἐνθυμεῖσθαι, μή: “to see that something not occur; to be concerned that something does not happen.” Ἐνθύμημα is applied to a definite λέγειν that has in itself the aim toward a concern, a discourse with another about something in which, according to its own tendency, there is a matter of concern. Ἀπόδειξις signifies not merely speaking through matters of fact as to what they are, but
72. Rhet. Α 2, 1356 a 25 sqq.
73. Rhet. Α 1, 1354 a 1.
74. Rhet. Α 2, 1356 a 32 sq.: περὶ οὐδενὸς γὰρ ὡρισμένου οὐδετέρα αὐτῶν ἐστιν ἐπιστήμη τῶς ἔχει, ἀλλὰ δυνάμεις τινὲς τοῦ πορίσαι λόγους.
75. Rhet. Α 2, 1356 b 3 sqq.
76. Rhet. Α 2, 1356 b 1 sq., 1355 a 5 sq.