Logos in the context of "Sentence (language)"

Rhetoric is the art of persuasion. It is one of the three ancient arts of discourse (trivium) along with grammar and logic/dialectic. As an academic discipline within the humanities, rhetoric aims to study the techniques that speakers or writers use to inform, persuade, and motivate their audiences. Rhetoric also provides heuristics for understanding, discovering, and developing arguments for particular situations.

Aristotle defined rhetoric as "the faculty of observing in any given case the available means of persuasion", and since mastery of the art was necessary for victory in a case at law, for passage of proposals in the assembly, or for fame as a speaker in civic ceremonies, he called it "a combination of the science of logic and of the ethical branch of politics". Aristotle also identified three persuasive audience appeals: logos, pathos, and ethos. The five canons of rhetoric, or phases of developing a persuasive speech, were first codified in classical Rome: invention, arrangement, style, memory, and delivery.

Stoicism is an ancient Greek and then Roman philosophy of the Hellenistic and Roman Imperial periods. The Stoics believed that the universe operated according to reason, or logos, providing a unified account of the world, constructed from ideals of rational discourse, monistic physics, and naturalistic ethics. These three ideals constitute virtue, which is necessary for the Stoic goal of 'living a well-reasoned life'.

Stoic logic focuses on highly intentional reasoning through propositions, arguments, and the differentiation between truth and falsehood. Philosophical discourse is paramount in Stoicism, including the view that the mind is in rational dialogue with itself. Stoic ethics centers on virtue as the highest good, cultivating emotional self-control, a calm problem-solving state of mind, and rational judgment to attain lifelong flourishing (eudaimonia). At the same time, passions, anxieties, and insecurities are viewed as misguided reactions that ought to be controlled through self-disciplined practice. Of all the schools of ancient Western philosophy, Stoicism made the greatest claim to being utterly systematic.

Pathos appeals to the emotions and ideals of the audience and elicits feelings that already reside in them. Pathos is a term most often used in rhetoric (in which it is considered one of the three modes of persuasion, alongside ethos and logos), as well as in literature, film and other narrative art.

Ethos is a Greek word meaning "character" that is used to describe the guiding beliefs or ideals that characterize a community, nation, or ideology; and the balance between caution and passion. The Greeks also used this word to refer to the power of music to influence emotions, behaviors, and even morals. Early Greek stories of Orpheus exhibit this idea in a compelling way. The word's use in rhetoric is closely based on the Greek terminology used by Aristotle in his concept of the three artistic proofs or modes of persuasion alongside pathos and logos. It gives credit to the speaker, or the speaker is taking credit.

Divinity (from Latin divinitas) refers to the quality, presence, or nature of that which is divine—a term that, before the rise of monotheism, evoked a broad and dynamic field of sacred power. In the ancient world, divinity was not limited to a single deity or abstract ideal but was recognized in multiple forms: as a radiant attribute possessed by gods, as a vital force cushioning nature, and even as a quality glimpsed in extraordinary humans, laws, or acts. The Latin divinitas and its Greek counterparts (theiotēs, theion) conveyed something both immanent and awe-inspiring: a presence that could be felt in thunder, justice, ecstasy, fate, or beauty.

Among the Greeks and Romans, divinity was not confined to a rigid theological system. Gods, heroes, and even emperors might be described as partaking in divinity, just as natural forces or virtue could be seen as expressions of divine essence. Philosophers such as Plato and the Stoics used the term to refer to the soul of the cosmos or the rational order of the universe, while ritual and myth depicted the divine in vivid ways. To call something divine was not always to worship it as a god, but to acknowledge its participation in a higher, sacred order.

On the Trinity (Latin: De Trinitate) is a Latin book written by Augustine of Hippo to discuss the Trinity in context of the Logos. Although not as well known as some of his other works, some scholars have seen it as his masterpiece, of more doctrinal importance even than Confessions or The City of God.

It is placed by him in his Retractationes among the works written (meaning begun) in AD 400. In letters of 410 and 414 and at the end of 415, it is referred to as still unfinished and unpublished. But a letter of 412 states that friends were at that time asking to complete and publish it, and the letter to Aurelius, which was sent with the treatise itself when actually completed, states that a portion of it, while still unrevised and incomplete, was in fact surreptitiously made public. It was still in hand in 416: in Book XIII, a quotation occurs from the 12th Book of the De Civitate Dei; and another quotation in Book XV, from the 99th Tractate on John's Gospel.

Teleology (from τέλος, telos, 'end', 'aim', or 'goal', and λόγος, logos, 'explanation' or 'reason') or finality is a branch of causality giving the reason or an explanation for something as a function of its end, its purpose, or its goal, as opposed to as a function of its cause.

A purpose that is imposed by human use, such as the purpose of a fork to hold food, is called extrinsic. Natural teleology, common in classical philosophy, though controversial today, contends that natural entities also have intrinsic purposes, regardless of human use or opinion. For instance, Aristotle claimed that an acorn's intrinsic telos is to become a fully grown oak tree. Though ancient materialists rejected the notion of natural teleology, teleological accounts of non-personal or non-human nature were explored and often endorsed in ancient and medieval philosophies, but fell into disfavor during the modern era (1600–1900).