385:). The interlocutors in the dialogue, primarily Crassus and Antonius, posit that the ideal orator has the following qualities: a wealth of knowledge (Crassus); the rhetorical ability to "first win people over, second, to instruct them, and third, to stir their feelings" (Antonius), a point similar to Aristotle's division of ethos, logos, pathos; is a master of invention and style, including correct language, clarity, distinction, and appropriateness, and eloquence; and uses natural ability with willingness to imitate a great teacher for the sake of effectually perfecting the natural ability and not for the cloning of the teacher.
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prince, Christians both of us." A recent critic, Peter Gay describes
Erasmus as "a true classical spirit in his search for clarity and simplicity, a modern in complexity, an ancestor of the Enlightenment in his critical temper and pacific cosmopolitanism. But, above all, he was a Christian intellectual." And while Cicero was considered the "patron saint of the Renaissance era" – a title that would become fundamentally problematic for a number of Christians because of his pagan beliefs – Erasmus came to be known as the "prince of humanists" esteemed by many of his contemporaries as a "man born to bring back literature."
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267:. At the conclusion of the preface, Erasmus, on the basis of this "philosophia Christi," admonishes the prince that "among the countless distinctions which under God your merit will win for you, it will be no small part of your reputation that Charles was a prince to whom a man need hesitate to offer the picture of a true and upright Christian prince without flattery, knowing that he would either gladly accept it as an excellent prince already, or wisely imitate it as a young man always in search of self-improvement."
574:
549:, arguing from two contrary accounts, by persuading the prince to always apply the following caveat: "This writer whom you are reading is a pagan and you are a Christian reader; although he has many excellent things to say, he nevertheless does not depict the ideal of a Christian quite accurately, and you must take care not to think that whatever you come across at any point is to be imitated straight away, but instead test everything against the standard of Christ."
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505:..., rightly considers that there is something beyond human nature, something wholly divine, in absolute rule over free and willing subjects." However, Erasmus never recommends the pagan authors or their works singularly or in isolation because in the next breath, he makes a seamless rhetorical move to remind the prince that of all the requests King
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A similar rhetorical move in reverse can be found in a most noteworthy chapter of the treatise, "The Prince Must Avoid
Flatterers." As Erasmus offers the pedagogue a recommended list of readings for the prince as student, he first lists the proverbs of Solomon, Ecclesiasticus, and the Book of Wisdom
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is an example of
Erasmus' rhetorically stylistic mastery that serves as a testament to his ability to imbue the teachings of Christ while embodying Cicero's concept of "imitator". For example, Christ told his disciples a parable of wheat and tares growing in the same field and that it was not their
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addressed to
Charles the prince, Erasmus states that Isocrates "was a sophist, instructing some petty king or rather tyrant, and both were pagans." Erasmus' use of logos and pathos immediately follow when he completes the eschewing of Isocrates: "I am a theologian addressing a renowned and upright
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is worth noting. Machiavelli stated that, to maintain control by political force, it is safer for a prince to be feared than loved. Erasmus preferred for the prince to be loved, and strongly suggested a well-rounded education in order to govern justly and benevolently and avoid becoming a source of
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who seems to have influenced
Erasmus most, who will point the prince to Truth. Its opening sentence begins with Erasmus positing that "wisdom in itself is a wonderful thing ..., and no kind of wisdom is rated more excellent by Aristotle than that which teaches how to be a beneficent prince; for
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for charging exorbitant fees for promises they could not keep and "producing" learners who could speak on any subject at length. He, as an upper echelon sophist, consequently, opened a school that would afford him opportunities to teach "proper" rhetoric and yield model Greek citizens and
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serves as a guide for the teacher and the prince as well as all court personnel who might have any reason to speak to or with him and espouses
Erasmus' rhetorical approach to Christocentric political theories and pedagogical praxes which he refers to as the "philosophia Christi."
456:, also referred to as a courtesy book or hortative and advisory literature. At the time of its publishing, the conduct book was beginning to witness a change in its popularity as a bourgeoning genre though it can be seen in such classics as
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responsibility, but His, to separate the two (Matt. 13:24-43). Erasmus, a consummate rhetorician, managed to quell the concerns of many fellow
Christians by "Christianizing" pagan ideologies as part of his role in and contribution to the
556:-type approach by emphasizing the Christian prince's ability to interpret pagan texts, Erasmus would continue to have strained relations with some Church Fathers regarding his rhetorical methodologies toward Truth. Despite this, the
356:, the judicial, concerned with determining truth or falsity of events that took place in the past; the deliberative, or political, concerned with determining whether or not action should or should not be taken in the future, and
601:"Conduct your own rule as if you were striving to ensure that no successor could be your equal, but all the time prepare your children for their future reign as if to ensure that a better man would indeed succeed you."
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for unruly students. He stressed the student must be treated as an individual. Erasmus attempted throughout the work to reconcile the writers of antiquity with the
Christian ethics of his time.
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393:(Institutio principis christiani), in the Isocratean manner of setting himself apart from potentially incompetent teachers, shows disdain against sophists. In the preface of
340:(places), common particular topics from which an argument can be constructed; three offices of rhetoric: invention, arrangement and style; the three proofs of rhetoric:
271:"The cardinal principle of a good prince should be not only to preserve the present prosperity of the state but to pass it on more prosperous than when he received it."
244:, as defined by Erika Rummel as "a life centered on Christ and characterized by inner faith rather than external rites," was introduced more than a decade prior to the
336:, Aristotle defines rhetoric as "the power to observe the persuasiveness of which any particular matter admits." Among Aristotelian methods of persuasion were; the
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Erasmus stated that teachers should be of gentle disposition and have unimpeachable morals. A good education included all the liberal arts. Like the Roman educator
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Vollerthun and
Richardson note that this prosperity was not only material, but "also includes physical health and, most importantly, spiritual well-being."
560:"saw ten editions during Erasmus' lifetime and was translated into a number of vernacular languages, which testifies to a general interest in the work."
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The text was written in part to secure
Erasmus a position as Prince Charles' tutor. He was appointed a tutor to Charles' brother, Ferdinand (later H.R.E.
425:, the pure knowledge of language, "the humanist, first and last, is a rhetorician, a linguist. His professional devotion as well as skill is aligned to
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then next the Gospels. The total number of biblical references here is seven. He then recommends works from pagan authors: three from Plutarch the
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Erasmus was a philologist, grammarian, theologian, and rhetorician. He is considered a key contributor to the rhetorical tradition because of his
377:) is a dialogic treatise addressed to Cicero's brother, Quintus, which Cicero refers to as a more mature work than his previously published
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492:, Erasmus deftly invokes the knowledge, wisdom and ultimately, truth, to be gleaned from other great thinkers of antiquity such as Plato,
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Erasmus' stylistic form of writing was often compared to the standards set forth by Cicero, particularly influenced by his
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highlights rhetoric designed to furnish the best practices for a young man in a critical religious and political position.
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could have made when God told him he would grant whatever he asked, Solomon's prayer was for wisdom to lead God's people.
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Rhetoric’s foundational structure, at the turn of the sixteenth century, included classical teachings from
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and all of his works, as he argued, was to be seen as "a Christian rather than a Ciceronian." The
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which relies on an audience's sensibility to a particular subject); the three genres of rhetoric:
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approach to pedagogy, literary criticism, his own works (including letters), and oratory.
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Erasmus uses this knowledge of classical rhetoric in his writing. Erasmus's ethos within
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Erasmus indeed employs, primarily, deliberative and epideictic forms of rhetoric within
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tradition. For according to Peter Bietenholz, and in concert with Aristotle’s idea of
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The first tome or volume of the Paraphrase of Erasmus vpon the newe testamente
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The Idea of International Society: Erasmus, Vitoria, Gentili and Grotius
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well-trained leaders. For Isocrates, writing was critical to rhetoric.
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123:. The book was dedicated to Prince Charles, who later became
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Vollerthun, Ursula; Richardson, James L. (31 August 2017).
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History and Biography in the Work of Erasmus of Rotterdam
908:. Oxford: Oxford UP. pp. 149–207, 230–290, 132–134.
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Western Civilization, Eighth Edition, Volume B: 1300–1815
187:, however, was not published until 1532, 16 years later.
1006:. Albuquerque: University of New Mexico Press. pp.
646:. Boston, MA: Wadsworth, Cengage Learning. p. 353.
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The concept of "philosophia Christi," Erasmus' primary
1192:. Toronto: University of Toronto Press. p. 249.
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1056:. J. Leclerc, ed. (Leiden, 1703-6; reprint 1961-2).
163:Erasmus wrote the book in 1516, the same year that
1042:. Toronto: University of Toronto Press. p. 9.
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671:. Toronto: University of Toronto Press. p. 4.
208:to write and equivalent book for the female side,
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344:, based on the speaker’s or writer’s character,
348:based on inductive or deductive reasoning; and
116:, which advises the reader on how to be a good
933:. Oxford: Oxford UP. pp. 83–88, 145–149.
737:. Cambridge, MA: Harvard UP. pp. 162–177.
464:and, in Erasmus's own time, with the likes of
151:), and became an honorary counselor of H.R.E.
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1212:(translated by Lester K. Born), at Stoics.com
689:. Cambridge, UK: Cambridge UP. pp. 3–4.
774:.Translated by James M. May and Jakob Wisse.
445:, the actions of historical significance."
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958:. Cambridge, UK: Cambridge UP. p. 4.
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69:Learn how and when to remove this message
1299:Copia: Foundations of the Abundant Style
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1163:. Cambridge, UK: Cambridge UP. pp.
1130:. Cambridge, UK: Cambridge UP. pp.
1097:. Cambridge, UK: Cambridge UP. pp.
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1054:Desiderii Erasmi Rotrdami Opera omnia
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858:. Oxford: Oxford UP. pp. 69–74.
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405:; however, Erasmus' primary goal for
983:The Enlightenment: An Interpretation
803:. London: Penguin. pp. 215–261.
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1028:. Oxford: Oxford UP, 1906-58. 492.
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987:. New York: Alfred A. Knopf.
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1291:In Praise of Folly
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1052:Quoted. in
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515:Apophthegms
474:Thomas More
466:Machiavelli
416:Renaissance
180:Il Principe
175:Machiavelli
165:Thomas More
159:Other works
149:Ferdinand I
106:Renaissance
1477:1516 books
1471:Categories
1331:Colloquies
629:References
470:The Prince
443:res gestae
374:De Oratore
358:epideictic
193:The Prince
138:Quintilian
43:improve it
589:Wikiquote
367:Cicero –
306:Aristotle
302:Isocrates
276:Erasmus,
153:Charles V
131:Charles V
118:Christian
108:"how-to"
47:verifying
1456:Category
1020:Qtd. in
587:over to
539:Republic
527:Politics
503:Xenophon
498:Plutarch
462:Republic
419:humanist
354:forensic
324:sophists
291:humanist
285:Rhetoric
274:—
257:Handbook
253:, (1504)
185:Principe
125:Habsburg
1002:Erasmus
585:copying
531:Offices
519:Moralia
507:Solomon
128:Emperor
104:) is a
41:Please
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1391:Adagia
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494:Seneca
478:Utopia
362:Lyceum
350:pathos
310:Cicero
308:, and
261:Dagger
255:, the
214:Mary I
183:. The
170:Utopia
121:prince
1258:Works
609:Notes
523:Lives
458:Plato
439:verba
435:gesta
427:verba
423:lexis
346:logos
342:ethos
338:topoi
238:topoi
112:, by
98:Latin
1169:ISBN
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