“Persuasion is achieved by the speaker’s personal character when the speech is so spoken as to make us think him credible. We believe good men more fully and more readily than others: this is true generally whatever the question is, and absolutely true where exact certainty is impossible and opinions are divided . . . his character may almost be called the most effective means of persuasion he possesses.”
Aristotle
Persuasion is an art that can be wielded righteously just as it can be brandished corruptly. In Aristotle’s Rhetoric, he identifies three modes of persuasion which are used to influence a speaker’s arguments. These modes are called Ethos, Pathos and Logos. Each of these, when rightly exercised, affect the audience with great success. Let us look at the exercises of rhetoric, beginning this week with Ethos.
Ethos, the Greek term for “character,” is used to describe the credibility and authority of the speaker. We often establish Ethos by evaluating important factors like education, degree, experience, and appearance. However, Aristotle maintained that if a speaker uses words well to convey his good character, the audience ought not to even know the credentials of the speaker since his virtuous character is credible enough. Today, in our degree-seeking world, a balance of both methods appeals to the audience at hand. Balancing credit and esteem with eloquence is a skill well-rewarded.
We see this method of persuasion when a guest is invited onto a news outlet or a talk-show. The host gives a description of their credentials prior to the guest speaking. Another example of persuasion are the political postcards we receive in the mail. They defame a candidate’s character by casting doubt on their ability to lead.
The most notable account in which Ethos is used is in Philippians 3. Beginning in verse 4, the Apostle Paul lists his credentials to the Philippian church. He states,
“though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ.”
The entirety of his message is much too deep to explain for the scope of this article. Simply put, Paul was illustrating to the church how all his earthly gained credit is now but nothing since he finds his identity in Christ. But by naming these truths of his past, he establishes credibility with the audience.
I find Paul’s employment of Ethos very compelling. In an almost reverse way, he balances his worldly authority with the righteousness of his character. The Apostle Paul was criticized several by comparing him to other teachers (1 Corinthians 1 & 2) and by doubting his authority (2 Corinthians 10 & 11). Paul does not want to boast in himself, only in Christ. Because of the unbelief of his readers, he is forced to name his credentials, which puts to rest their doubts. He proceeds to denounce those very credentials to boast in Christ, which reinforces his character and love for God. By denouncing the very thing his opposers credit, he sates their doubts. Paul’s use of Ethos is accomplishing precisely what Aristotle described it as.
Ethos is prevalent. We are influenced by it without our knowledge. This rhetorical method of persuasion can be used in a proper manner, or as a tactic to gain unmerited trust towards an individual. It is altogether too easy to inflate or belittle the Ethos of a person which causes an audience to believe a certain way. Therefore, we ought to have a measure of reserve and caution when making only Ethos-based judgements and always uphold the truth when we persuade others.
Aristotle. The Art of Rhetoric. Translated by W. Rhys Roberts. Pg. 10-11, pt. 2, Book 1. Megaphone eBooks. 2008. http://www.wendelberger.com/downloads/Aristotle_Rhetoric.pdf Accessed 4 August 2021.
