You recall that this is how, in the Republic (Book VIII, 557b),5 Plato evokes the motley and

diverse city in which everyone gives their opinion, follows their own decisions, and governs himself as he likes. In this city there are as many politeiai (constitutions, governments) as there are individuals. Similarly, at the beginning of On the Peace (paragraph 13), Isocrates mentions the orators who the Athenians like to listen to. Who are these people who get up, speak, give their opinion, and are listened to? Well, they are drunks, people who have lost their sense (tous noun ouk ekhontas: those who are not reasonable), and those who share out public wealth and money between themselves.6 Thus, in this parrhesiastic freedom, understood as freedom of speech given to everybody and anybody (to both good and bad orators, to those pursuing their own interest as well as those devoted to the city), true and false discourses, useful as well as bad or harmful opinions, all become mixed up and intermingled in the game of democracy. So we see that, in democracy, parrhe-sia is dangerous for the city. This was the first aspect. You remember that we found several of these texts. True discourse can only take place through an operation of challenge- blackmail: I am going to tell you the truth, and you are likely to punish me; but if I tell you in advance that you are likely to punish me, this will probably stop you from punishing me and enable me to tell the truth. When there is parrhe-sia as freedom for everyone, there cannot be parrhe-sia as courage to speak the truth. And what is the result of this? Well, says Demosthenes, the result is that, in the assemblies, you take delight in hearing yourself flattered by speeches which aim only 40 the courage of the truth to please you. But then your very safety is endangered by subsequent events. If and this is the challenge- blackmail that is how you feel now, I have nothing more to say to you, and all I can do is remain silent. If, on the other hand, you really want to listen to me and not punish me for the truth I am going to tell you, if you really want to listen to what requires your attention, without demanding to be flattered, then I am ready to speak.