The competing schools were those of the Sophists and their opposition, led by philosophers such as Aristotle and Plato.
In Ancient Greece, kairos was utilized by both of the two main schools of thought in the field of rhetoric, focusing specifically on how kairos applies to speeches. Kairos stands alongside other contextual elements of rhetoric: The Audience, which is the psychological and emotional makeup of those who will receive the proof and To Prepon, which is the style with which the orator clothes the proof. Kairos is, for Aristotle, the time and space context in which the proof will be delivered. Kairos is also very important in Aristotle's scheme of rhetoric. In Panathenaicus, Isocrates writes that educated people are those "who manage well the circumstances which they encounter day by day, and who possess a judgment which is accurate in meeting occasions as they arise and rarely misses the expedient course of action." Kairos was central to the Sophists, who stressed the rhetor's ability to adapt to and take advantage of changing and contingent circumstances. In rhetoric, kairos is "a passing instant when an opening appears which must be driven through with force if success is to be achieved." Kairos, then, means that one must find the best situation, taking timing into consideration, to act. Kairos is also an alternate spelling of the name of the minor Greek deity Caerus, the god of luck and opportunity.
The ancient Greeks formulated kairos in general as a tool to explain and understand the interposition of humans for their actions and the due consequences. For example, in The Suppliants, a drama written by Euripides, Adrastus describes the ability to influence and change another person's mind by "aiming their bow beyond the kairos". In the literature of the classical ancient world, writers and orators used kairos to specify moments of opportune action, often through metaphors involving archery and one's ability to aim and shoot at the exact right time on-target. Both are examples of a decisive act predicated on precision. White defines kairos as the "long, tunnel-like aperture through which the archer's arrow has to pass", and as the moment "when the weaver must draw the yarn through a gap that momentarily opens in the warp of the cloth being woven". Similarly, in his Kaironomia (1983), E.C. In weaving, kairos denotes the moment in which the shuttle could be passed through threads on the loom. In archery, kairos denotes the moment in which an arrow may be shot with sufficient force to penetrate a target. In his 1951 etymological studies of the word, Onians traces the primary root back to ancient Greek associations with both archery and weaving. Kairos is a term, idea, and practice that has been applied in several fields including classical rhetoric, modern rhetoric, digital media, Christian theology, and science. The plural, kairoi ( καιροί) means 'the times'. In this sense, while chronos is quantitative, kairos has a qualitative, permanent nature. Whereas the latter refers to chronological or sequential time, kairos signifies a proper or opportune time for action. It is one of two words that the ancient Greeks had for ' time' the other being chronos ( χρόνος). In modern Greek, kairos also means 'weather' or 'time'. Kairos ( Ancient Greek: καιρός) is an ancient Greek word meaning 'the right, critical, or opportune moment'. Kairos relief, copy of Lysippos, in Trogir (Croatia) Kairos as portrayed in a 16th-century fresco by Francesco Salviati
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