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 ---- the Greeks, who considered physical health a part of education, the church considered the human body something to be ignored.
Correct answer is 'Unlike'. Can you explain this answer?
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---- the Greeks, who considered physical health a part of education, t...
Unlike the Greeks, who considered physical health a part of education, the church considered the human body something to be ignored.
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---- the Greeks, who considered physical health a part of education, t...
Unlike is the right word to be used since you are trying to express that both of them have considered it differently and is opposite to each other in their ideas.
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In public Greek life, a man had to make his way at every step through the immediate persuasion of the spoken word. Whether it be addressing an assembly, a law-court or a more restricted body, his oratory would be a public affair rather than under the purview of a quiet committee, without the support of circulated commentary, and with no backcloth of daily reportage to make his own or others views familiar to his hearers. The oratorys immediate effect was all-important; it would be naive to expect that mere reasonableness or an inherently good case would equate to a satisfactory appeal. Therefore, it was early realized that persuasion was an art, up to a point teachable, and a variety of specific pedagogy was well established in the second half of the fifth century. When the sophists claimed to teach their pupils how to succeed in public life, rhetoric was a large part of what they meant, though, to do them justice, it was not the whole.Skill naturally bred mistrust. If a man of good will had need of expression advanced of mere twaddle, to learn how to expound his contention effectively, the truculent or pugnacious could be taught to dress their case in well-seeming guise. It was a standing charge against the sophists that they made the worse appear the better cause, and it was this immoral lesson which the hero of Aristophanes Clouds went to learn from, of all people, Socrates. Again, the charge is often made in court that the opponent is an adroit orator and the jury must be circumspect so as not to let him delude them. From the frequency with which this crops up, it is patent that the accusation of cleverness might damage a man. In Greece, juries, of course, were familiar with the style, and would recognize the more evident artifices, but it was worth a litigants while to get his speech written for him by an expert. Persuasive oratory was certainly one of the pressures that would be effective in an Athenian law-court.A more insidious danger was the inevitable desire to display this art as an art. It is not easy to define the point at which a legitimate concern with style shades off into preoccupation with manner at the expense of matter, but it is easy to perceive that many Greek writers of the fourth and later centuries passed that danger point. The most influential was Isocrates, who polished for long years his pamphlets, written in the form of speeches, and taught to many pupils the smooth and easy periods he had perfected. Isocrates took to the written word in compensation for his inadequacy in live oratory; the tough and nervous tones of a Demosthenes were far removed from his, though they, too, were based on study and practice. The exaltation of virtuosity did palpable harm. The balance was always delicate, between style as a vehicle and style as an end in itself.We must not try to pinpoint a specific moment when it, once and for all, tipped over; but certainly, as time went on, virtuosity weighed heavier. While Greek freedom lasted, and it mattered what course of action a Greek city decided to take, rhetoric was a necessary preparation for public life, whatever its side effects. It had been a source of strength for Greek civilization that its problems, of all kinds, were thrashed out very much in public. The shallowness which the study of rhetoric might (not must) encourage was the corresponding weakness. Directions: Read the above paragraph and answer the followingQ.Historians agree that those seeking public office in modern America make far fewer speeches in the course of their campaign than those seeking a public position in ancient Greece did. The author would most likely explain this by pointing out that

In public Greek life, a man had to make his way at every step through the immediate persuasion of the spoken word. Whether it be addressing an assembly, a law-court or a more restricted body, his oratory would be a public affair rather than under the purview of a quiet committee, without the support of circulated commentary, and with no backcloth of daily reportage to make his own or others views familiar to his hearers. The oratorys immediate effect was all-important; it would be naive to expect that mere reasonableness or an inherently good case would equate to a satisfactory appeal. Therefore, it was early realized that persuasion was an art, up to a point teachable, and a variety of specific pedagogy was well established in the second half of the fifth century. When the sophists claimed to teach their pupils how to succeed in public life, rhetoric was a large part of what they meant, though, to do them justice, it was not the whole.Skill naturally bred mistrust. If a man of good will had need of expression advanced of mere twaddle, to learn how to expound his contention effectively, the truculent or pugnacious could be taught to dress their case in well-seeming guise. It was a standing charge against the sophists that they made the worse appear the better cause, and it was this immoral lesson which the hero of Aristophanes Clouds went to learn from, of all people, Socrates. Again, the charge is often made in court that the opponent is an adroit orator and the jury must be circumspect so as not to let him delude them. From the frequency with which this crops up, it is patent that the accusation of cleverness might damage a man. In Greece, juries, of course, were familiar with the style, and would recognize the more evident artifices, but it was worth a litigants while to get his speech written for him by an expert. Persuasive oratory was certainly one of the pressures that would be effective in an Athenian law-court.A more insidious danger was the inevitable desire to display this art as an art. It is not easy to define the point at which a legitimate concern with style shades off into preoccupation with manner at the expense of matter, but it is easy to perceive that many Greek writers of the fourth and later centuries passed that danger point. The most influential was Isocrates, who polished for long years his pamphlets, written in the form of speeches, and taught to many pupils the smooth and easy periods he had perfected. Isocrates took to the written word in compensation for his inadequacy in live oratory; the tough and nervous tones of a Demosthenes were far removed from his, though they, too, were based on study and practice. The exaltation of virtuosity did palpable harm. The balance was always delicate, between style as a vehicle and style as an end in itself.We must not try to pinpoint a specific moment when it, once and for all, tipped over; but certainly, as time went on, virtuosity weighed heavier. While Greek freedom lasted, and it mattered what course of action a Greek city decided to take, rhetoric was a necessary preparation for public life, whatever its side effects. It had been a source of strength for Greek civilization that its problems, of all kinds, were thrashed out very much in public. The shallowness which the study of rhetoric might (not must) encourage was the corresponding weakness. Directions: Read the above paragraph and answer the followingQ.Implicit in the statement that the exaltation of virtuosity was not due mainly to Isocrates because public display was normal in a world that talked far more than it read is the assumption that

The original Hellenistic community was idealized, the Greeks own golden dreama community never achieved but only imagined by the Macedonian Alexander, who was possessed of the true faith of all converts to a larger vision. The evolving system of city-states had produced not only unity with a healthy diversity but also narrow rivalries. No Hellenic empire arose, only scores of squabbling cities pursuing bitter feuds born of ancient wrongs and existing ambitions. It was civil strife made possible by isolation from the great armies and ambitions of Asia. Greek history could arguably begin in July of 776 B.C., the First Olympiad, and end with Theodosuss ban on the games in 393 A.D. Before this there had been a long era of two tribes, the Dorians and Ionians, scarcely distinguishable to the alien eye, but distinctly separate in their own eyes until 776. After Theodosus ban most of the Mediterranean world was Greek-like, in fact, but the central core had been rendered impotent by diffusion. During the eventful Greek millennium, the Olympics reflected not the high ideals of Hellenes but rather the mean reality of the times. Its founders had created a monster, games that twisted the strategists aspirations to unity to fit the unpleasant reality of the Hellenistic world. The games not only mirrored the central practices of the Greek world that reformers would deny but also imposed the flaws of that world. Like the atomic theory of the Greek philosophers, the Greek gamers theories were far removed from reality; they were elegant, consistent, logical, and irrelevant.Part religious ritual, part game rite, in the five-day Olympic Games, various athletes coming together under the banner of their cities; winning became paramount, imposing defeat a delight. As Greek society evolved, so, too, did the games, but rarely as a unifying force. Athletes supposedly competing for the laurel of accomplishment in the name of idealism found that dried olive leaves changed to gold. Each local polis (city-stat e) sought not to contribute to the grandeur of Greece, but to achieve its own glory. As in the real world, in the games no Greek could trust another, and each envied rivals victories. The Olympic spirit was not one of communal bliss but bitter lasting competition institutionalized in games.Directions: Read the above paragraph and answer the followingQ. Considering the arguments made in the passage, with which of the following statements would the author be most likely to agree?

---- the Greeks, who considered physical health a part of education, the church considered the human body something to be ignored.Correct answer is 'Unlike'. Can you explain this answer?
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---- the Greeks, who considered physical health a part of education, the church considered the human body something to be ignored.Correct answer is 'Unlike'. Can you explain this answer? for Verbal 2025 is part of Verbal preparation. The Question and answers have been prepared according to the Verbal exam syllabus. Information about ---- the Greeks, who considered physical health a part of education, the church considered the human body something to be ignored.Correct answer is 'Unlike'. Can you explain this answer? covers all topics & solutions for Verbal 2025 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for ---- the Greeks, who considered physical health a part of education, the church considered the human body something to be ignored.Correct answer is 'Unlike'. Can you explain this answer?.
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