Within the ancient Greek tradition, psychagogy was viewed as the art of influencing the soul by the means of rhetoric. Plato believed that the human soul possesses latent knowledge, which could be brought out and elucidated by a specific type of discourse which he called dialectic:Plato, The Commonwealth VII , 533d a bringing to birth from the depths of a person's higher URL He believed that a higher consciousness was needed in order to do this, and the result would bring forth a literal enlightenment and a furthered understanding of human nature. Plato also believed that only a prepared student can be involved in this process, and that the only way to prepare a student was to have them learn by doing. The process of maieutic psychagogy cannot be transmitted through writing, since it requires that a person actually experience the dynamically unfolding procedure. Dialectic took place in public areas as well as private ones, as can be seen in many of Plato's works (such as Phaedo, Meno, Phaedrus and Theaetetus). Socrates is often recorded in these works as using the process of dialectic to bring the ideas of others into being, acting as a sort of soul guide (also known as a psychagogue). In Plato's Theaetetus Socrates equates himself to a midwife, helping to bring the thoughts of others to light through his words.Plato, Theaetetus, 157c-157d Early Christian psychagogy It is thought that the idea of psychagogy was taken up by the Apostle Paul of Tarsus and early Christian thinkers, who relied on psychagogic techniques in writing the New Testament. However, psychagogy in Early Christianity took on a flavor of its own, differing slightly from the form of psychagogy that was familiar to the ancient Greeks. Psychagogy in the Early Christian sense, while retaining its use of rhetoric, placed a special emphasis on the emotions. Paul especially used this tactic while writing his epistles. He wrote these letters to new members of the Christian faith, often encouraging them toward virtue and to become mature and complete. Paul used psychagogy in order to do so effectively, fashioning his words to fit the needs of the community.L. L. Welborn, "Paul and Pain: Paul’s Emotional Therapy in 2 Corinthians 1.1–2.13; 7.5–16 in the Context of Ancient Psychagogic Literature," New Testament Studies 57 (2011), pp. 547-570. Paul presented his words gently, unlike most Cynics who were known to speak critically and aggressively. Psychagogy around this time was widespread and was recognized by most all religious and philosophical groups. Considering this, it makes sense that psychagogy would have been taught in many philosophical schools, which was perhaps how Paul learned to use such language to influence the mindset and behaviors of his audience.
Within the ancient Greek tradition, psychagogy was viewed as the art of influencing the soul by the means of rhetoric. Plato believed that the human soul possesses latent knowledge, which could be brought out and elucidated by a specific type of discourse which he called dialectic:Plato, Republic , 533d a bringing to birth from the depths of a person's higher being.hermes-press.com He believed that a higher consciousness was needed in order to do this, and the result would bring forth a literal enlightenment and a furthered understanding of human nature. Plato also believed that only a prepared student can be involved in this process, and that the only way to prepare a student was to have them learn by doing. The process of maieutic psychagogy cannot be transmitted through writing, since it requires that a person actually experience the dynamically unfolding procedure. Dialectic took place in public areas as well as private ones, as can be seen in many of Plato's works (such as Phaedo, Meno, Phaedrus and Theaetetus). Socrates is often recorded in these works as using the process of dialectic to bring the ideas of others into being, acting as a sort of soul guide (also known as a psychagogue). In Plato's Theaetetus Socrates equates himself to a midwife, helping to bring the thoughts of others to light through his words.Plato, Theaetetus, 157c–157d Early Christian psychagogy It is thought that the idea of psychagogy was taken up by the Apostle Paul of Tarsus and early Christian thinkers, who relied on psychagogic techniques in writing the New Testament. However, psychagogy in Early Christianity took on a flavor of its own, differing slightly from the form of psychagogy that was familiar to the ancient Greeks. Psychagogy in the Early Christian sense, while retaining its use of rhetoric, placed a special emphasis on the emotions. Paul especially used this tactic while writing his epistles. He wrote these letters to new members of the Christian faith, often encouraging them toward virtue and to become mature and complete. Paul used psychagogy in order to do so effectively, fashioning his words to fit the needs of the community.L. L. Welborn, "Paul and Pain: Paul’s Emotional Therapy in 2 Corinthians 1.1–2.13; 7.5–16 in the Context of Ancient Psychagogic Literature," New Testament Studies 57 (2011), pp. 547–570. Paul presented his words gently, unlike most Cynics who were known to speak critically and aggressively. Psychagogy around this time was widespread and was recognized by most all religious and philosophical groups. Considering this, it makes sense that psychagogy would have been taught in many philosophical schools, which was perhaps how Paul learned to use such language to influence the mindset and behaviors of his audience.
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The Commonwealth VII
Republic
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URL
being.hermes-press.com
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157c-157d
157c–157d
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547-570.
547–570.