Christine Medina
Rhetorical Analysis Essay
Jolynne Berrett; ENGL 1010
September 30, 2014
“I Know That I Know Nothing”
What is wisdom? How do we determine what is wise and what is ignorance? Can we
acknowledge our own limitations and accept that we know very little about anything? Socrates
argued that we can feel confident about some things, but cannot know anything with absolute
certainty. This was the basis for Socrates’ “The Apology”, which was written and delivered
during his trial where he was accused of corrupting Athens youth and of impiety. (You can view
the entire text of his speech here.) What is interesting about this piece of work, the trial and the
charges against him, is that Socrates was known for being the “wisest of men” (as stated by the
Delphic Oracle), yet he saw himself as the most ignorant. He argues this self-reflection in The
Apology when he states (as he is addressing his accuser) “this man, on one hand, believes that he
knows something, while not knowing anything. On the other hand, I — equally ignorant — do
not believe that I know anything.” (Jowett) Herein lies the real message and paradox behind his
speech—how can we be the wisest yet self admittedly know that we know nothing?
Before I begin analyzing the rhetoric of this piece, I want to look at the title Socrates used
and give it clarity and context. Socrates' speech is by no means an "apology" in our modern
understanding of the word. The name of the dialogue derives from the Greek "apologia," which
translates as a defense, or a speech made in defense. Therefore, in The Apology, Socrates
attempts to defend himself and his conduct--certainly not to apologize for it. (Spark Notes
Editors). I believe this is important because the American use of the word “apology” may
insinuate guilt or admission of fault. However, that is not what Socrates was conveying here
with this title.
Reading through the speech, there are countless places where he used the Rhetorical
Triangle. Since this speech was rather lengthy, I am going to include a few places which I feel
were very insightful for this analysis. I begin with the intro of this speech: “How you have felt,
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O men of Athens, at hearing the speeches of my accusers, I cannot tell; but I know that their
persuasive words almost made me forget who I was - such was the effect of them; and yet they
have hardly spoken a word of truth. But many as their falsehoods were, there was one of them
which quite amazed me; - I mean when they told you to be upon your guard, and not to let
yourselves be deceived by the force of my eloquence. They ought to have been ashamed of
saying this, because they were sure to be detected as soon as I opened my lips and displayed my
deficiency; they certainly did appear to be most shameless in saying this, unless by the force of
eloquence they mean the force of truth; for then I do indeed admit that I am eloquent.” (Jowett)
In this intro alone (and this is only a small sample of it), he has used all three rhetorical
approaches. All three seem to intermingle and feed into one another. First, he addresses the
moral character of the accusers by stating things like “they have hardly spoken a word of truth”
and “but many as their falsehoods were” and “shameless”. These are ethos. Socrates also
addressed his own moral character by stating “unless by the force of eloquence they mean the
force of truth; for then I do indeed admit that I am eloquent”. He is calling himself truthful and
giving himself the ability to recognize truth from a lie. Since he was known as the “wisest of
men”, it’s not that far-fetched for him to make such a statement.
The logos of this introduction are also interesting. Socrates used himself as a basis for
reason and logic when he stated “How you have felt, O men of Athens, at hearing the speeches
of my accusers, I cannot tell; but I know that their persuasive words almost made me forget who
I was - such was the effect of them; and yet they have hardly spoken a word of truth”. I see this
as logos because he is addressing evidence that has been brought forth and discounting it. He is
reasoning with the witnesses that he himself does not recognize the person they are talking about
and thus the evidence is null in void.
The pathos of his intro was done by using words such as “felt”, “effect”, “truth”,
“amazed”, “deceived”, “force”, “eloquence”, “shameless”, “be upon your guard”, etc. As you
read this intro, it certainly provokes an emotional reaction. It is calling upon the audience
(through their emotions) to use their reasoning and logic and see him as the victim. Again, the
rhetoric of this passage feeds into one another.
As you continue reading his speech, there is another piece I’d like to address: “This
investigation has led to my having many enemies of the worst and most dangerous kind, and has
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given occasion also to many calumnies, and I am called wise, for my hearers always imagine that
I myself possess the wisdom which I find wanting in others: but the truth is, O men of
Athens, that God only is wise; and in this oracle he means to say that the wisdom of men is little
or nothing; he is not speaking of Socrates, he is only using my name as an illustration, as if he
said, He, O men, is the wisest, who, like Socrates, knows that his wisdom is in truth worth
nothing. And so I go my way, obedient to the god, and make inquisition into the wisdom of
anyone, whether citizen or stranger, who appears to be wise; and if he is not wise, then in
vindication of the oracle I show him that he is not wise; and this occupation quite absorbs me,
and I have no time to give either to any public matter of interest or to any concern of my own,
but I am in utter poverty by reason of my devotion to the god.” (Jowett) Again, he is
stating/supporting that he knows very little and only God is wise. He has also pointed out the
dangers of believing we are wise. He uses ethos by referencing God, wisdom and the oracle,
logos through his use of logic and details specific to the reason he believes he is being
incarcerated: “this investigation has led to my having many enemies of the worst and most
dangerous kind, and has given occasion also to many calumnies” and pathos through his use of
words like: “obedient”, “vindication”, “absorbs me”, “concern”, “utter poverty”, and “devotion”,
“worst”, “dangerous”, etc.. He believes that through speaking only truth and believing no one is
wise, he is being put on trial.
This brings me to my final piece of rhetoric in this speech-- Socrates’ concluding remarks
before he is put to death. He tells the audience that: “Wherefore, O judges, be of good cheer
about death, and know this of a truth - that no evil can happen to a good man, either in life or
after death. He and his are not neglected by the gods; nor has my own approaching end happened
by mere chance. But I see clearly that to die and be released was better for me; and therefore the
oracle gave no sign. For which reason also, I am not angry with my accusers, or my condemners;
they have done me no harm, although neither of them meant to do me any good; and for this I
may gently blame them.
Still I have a favor to ask of them. When my sons are grown up, I would ask you, O my friends,
to punish them; and I would have you trouble them, as I have troubled you, if they seem to care
about riches, or anything, more than about virtue; or if they pretend to be something when they
are really nothing, - then reprove them, as I have reproved you, for not caring about that for
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which they ought to care, and thinking that they are something when they are really nothing. And
if you do this, I and my sons will have received justice at your hands.
The hour of departure has arrived, and we go our ways - I to die, and you to live. Which is better
God only knows.” (Jowett)
He uses ethos through stating that “no evil can happen to a good man, either in life or
after death. He and his are not neglected by the gods; nor has my own approaching end happened
by mere chance. But I see clearly that to die and be released was better for me; and therefore the
oracle gave no sign.” He is trying to convey that he is a good man with morals and integrity and
the oracle knows him as such and supports his death.
He uses logos through his description of what he sees as virtue in his sons’ behavior. He
gives us specifics to watch for: “if they seem to care about riches, or anything, more than about
virtue; or if they pretend to be something when they are really nothing, - then reprove them, as I
have reproved you, for not caring about that for which they ought to care, and thinking that they
are something when they are really nothing.” He is giving clear and concise terms for which to
reprimand his sons for essentially thinking they know anything about something.
He uses pathos through the use of words like “be of good cheer”, “punish”, “not caring”,
“I to die, you to live”. He is spoon feeding us the feelings and emotions we ought to use when
considering his death sentence. He is also calling on us to reflect on death itself throughout the
entire concluding remarks. He does this by giving the sense that he does not fear death, but has
found death to be “better”.
So, what is wisdom then, who is wise and what do we know? Socrates knew that he was
wise enough to know that he knew nothing, or as he put it “I — equally ignorant — do not
believe that I know anything.” He believed that we may be confident about some things, but
cannot know anything with absolute certainty. Only God knows everything. Socrates did very
well using the rhetorical triangle to argue his point. After reading and contemplating the concept
of wisdom found in this piece, I will concur with Socrates’ thesis—which is: I know that I
know nothing and only God knows everything.
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Works Cited
Jowett, B. (n.d.). The Internet Classics Archive | Apology by Plato. Retrieved October 1, 2014
http://classics.mit.edu/Plato/apology.html
I know that I know nothing. (2014, September 27). Retrieved October 1, 2014
http://en.wikipedia.org/wiki/I_know_that_I_know_nothing
SparkNotes Editors. (n.d.). SparkNote on The Apology. Retrieved September29, 2014,
from http://www.sparknotes.com/philosophy/apology/
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