4
Nevertheless, it is not fair to decry strength because there are persons who assault people whom they encounter, nor to traduce courage because there are those who slay men wantonly, nor in general to transfer to things the depravity of men, but rather to put the blame on the men themselves who misuse the good things, and who, by the very powers which might help their fellow-countrymen, endeavor to do them harm.The same argument is made at length in Isoc. 15.251-252, also in defense of eloquence.
5
But the fact is that since they have not taken the trouble to make distinctions after this manner in each instance, they are ill-disposed to all eloquence; and they have gone so far astray as not to perceive that they are hostile to that power which of all the faculties that belong to the nature of man is the source of most of our blessings. For in the other powers which we possess we are in no respect superior to other living creatures; nay, we are inferior to many in swiftness and in strength and in other resources;
6
but, because there has been implanted in us the power to persuade each other and to make clear to each other whatever we desire, not only have we escaped the life of wild beasts, but we have come together and founded cities and made laws and invented arts; and, generally speaking, there is no institution devised by man which the power of speech has not helped us to establish.For the power of speech as the faculty which has raised us from the life of beasts to that of civilized man see Xen. Mem. 4.3.11 ff. Cf. Isoc. 15.273, Isoc. 4.48 ff., and Shelley: “He gave man speech and speech created thought.” Isocrates refers to this passage in Isoc. 15.253, and quotes exactly from sections 5-9.
