ABSTRACTRalph Waldo Emerson's theory of rhetoric has been the subject of ongoing inquiry that has moved Emerson further and further outside a line of Platonic thinkers in order to make his discussion of rhetoric applicable to contemporary discussions about civic discourse and the public sphere. Such accounts, however, subtly undermine the complexity of Emerson's attempts to reconcile transcendentalism with democracy. Understanding Emerson as involved in a project to not only democratize language and rhetorical theory but also Plato, the representative of truth seeking and idealism, clarifies precisely how Emerson understands the power of rhetoric and philosophy to shape and enact democracy. Emerson was trying to find a place for Platonic idealism in the shaping of a young country, and in doing so, he reconfigured what might seem today to be irreconcilable dualities. For Emerson the split between the spiritual and the material world does not implicitly prioritize one domain over the other. Instead, Emerson negotiates the terrain between the worlds and suggests ultimately that language and action are means of straddling them and realizing real change in society. If ideals are in some way external in Emerson's metaphysics, they are no less accessible by every person who attends to his or her own experience in the world. Rhetoric, for Emerson, brings those poles together.

ABSTRACTThe problem St. Augustine confronts in the Confessions is fundamentally one of rhetoric: God should be singularly desirable, yet rhetoric seems necessary to motivate our pursuit of him. Religion participates in the relative marketplace of rhetoric, where ideals need to be authorized because they lack a self-sufficient rationale. In his early encounters with Cicero and the Platonists, Augustine struggles to renounce all such partial ideals in order to pursue philosophical truth unequivocally. Yet the refusal of rhetoric is, paradoxically, another willed ideal authorized by its own rhetoric. Augustine ultimately escapes rhetoric in the conversion scene by demonstrating his inescapable subjection to it; in doing so, he surrenders his will in such a way as to permit God's grace to operate through him. His conversion ultimately results from this inverted humiliation, which forces Augustine to abdicate his ascetic efforts and pretensions.

ABSTRACT Between the publication of Montaigne's Essais (1588–1595) and Hobbes's Leviathan (1651) rhetors became increasingly anxious about arguing in utramque partem. Paradiastolic discourse, fundamental to Montaigne's early essays, is anxiously though expertly deployed in Leviathan. Paradiastole fuses the ability to see and speak about an issue from antithetical perspectives with the ambivalence such power arouses in. Beyond their skepticism, Montaigne and Hobbes share a concern for how phenomena can be interpreted and represented through language. Despite Hobbes's desire for a method that would ensure constant and determinate linguistic acts that would render rhetoric supererogatory, Leviathan demonstrates his unremarkable affinities with mainline Renaissance humanists alongside his uneasy affinities with the Sophists. Both the humanist and the Sophist used the trope to probe and to persuade, though both were anxious about the reversibility of such rhetorical redescriptions. Paradiastolic discourses, we argue, integrate the cognitive procedures of philosophy with the judicative procedures of rhetoric. The trope operates through exploiting the reciprocity between similar qualities, as exemplified by the influential paradiastolic pairing of ferox and fortis.

Abstract This article compares science and the novel as different rhetorical strategies for representing relationships to the limits of knowledge and what seems unknown. I draw on Kenneth Burke's (1957) figure of “equipment for living” to revive the question of the value of knowledge and art for life, identifying the comparison between science and the humanities itself as a social phenomenon and focusing on the uses and rhetorical value of such disciplines and of literature for life in a period ruled by concerns for so-called applied knowledge and dreams of its transfer and dissemination. In this way, I try to escape from a notion of rhetoric limited solely to social interaction and the mutual persuasiveness of selves in order to develop, by linking rhetoric to subjectivity, a rhetorical approach to the consciousness of a subject conceived as relating to the limits of what can be known.

Abstract Foucault's lectures on neoliberalism provide an implicit critique of the contemporary theoretical emphasis on antirepresentational, immanent theories of discourse, subjectivity, and power. From this standpoint, such immanentism can be understood as a distinct effect of a neoliberal governmental practice directed at the suppression of the idea of totality. To address Foucault's critique, this article argues for a reinterpretation of Lloyd Bitzer's concept of “situation” to recover a working notion of totality that would be useful for critical and material rhetorical inquiry. Historicizing the immanent turn in the critical humanities can open the way for a critical social theory of communication.

Aristotle's Politics: Living Well and Living Together, Eugene Garver's third book on key texts of the Aristotelian corpus, charts the relationship between politics and philosophy through careful detailing of Aristotle's text. In other words, Garver reads the Politics for us. This is an achievement in itself given the gravity of both Garver's and Aristotle's thinking. Garver's reading elaborates the arguments of the Politics in order to establish a claim for what he calls “political philosophy.” His reading offers a methodological defense for a form of thinking that is itself not necessarily either “practical” or “political,” at least as scholars of rhetoric would tend to understand these terms. But Garver gives us a clue to his understanding of political philosophy when he describes Aristotle's “most impressive achievement” in the following way: The Politics “shows how to construct a constitution and a way of life ethically superior to the citizens who comprise the state” (3). Garver thus reads the paradoxes of politics and philosophy as generative rather than aporetic, seeking in the Politics something more than the mere realization of the final book of the Nicomachean Ethics, where Aristotle argues that the regime (politeia) is the container in which the bare life of the individual is transformed into the life of a citizen.Garver situates political philosophy through a logic of praxis that implicates statesman and citizen in starkly different registers. Politics is not just about the one but also the many. While this statement may be a truism of the Rhetoric, Garver takes up the Politics in order to articulate the question of the many in a way distinct from a certain rhetorical conception of politics and political practice. Garver brings to bear a political philosophical vocabulary that is guided by the statesman (politikos) rather than the citizen (politeis) or judge (kriteis). The statesman will utilize rhetoric as a practice, as Garver notes, but it is far from clear that the statesman is meant to approach political philosophy from a rhetorical perspective. Garver marshals a series of distinctions highlighting Aristotle's unique conceptualization of the polis, a structure straddling the disjunct between artificial and natural forms of being. This conceptualization figures the polis as both artificial and natural but will come to be understood by Aristotle, according to Garver, through the terms of political philosophy. Chapter 1 deals with the “natural” relationship between master and slave memorably defined in the first book of the Politics. Taking up this “most notorious feature” of the Politics, Garver argues that the concept of natural slavery is not so much a prescription but a description: it is a way to delineate the features of politics and to distinguish them from other forms of relation, such as the family (oikos). In contrast to those modern commentators who focus on Aristotle's references to “natural” slaves, Garver argues that Aristotle's primary concern is actually with the master (despotes), who is unique in that his capacity (dynamis) extends into two tasks rather than being confined to one: first, the administration of inferiors (slave ownership) and second, participation with equals (politics): “The same person is both master and citizen,” Garver notes, and “the principal problems of politics… come from that fact” (26). For Aristotle, Greeks are both uniquely suited for political life and uniquely susceptible to the desire for domination and tyranny (27–28; 33). The drive toward mastery characteristic of the despotes also characterizes the Greek citizen more generally.If the Greeks, whom Aristotle celebrates as the only ethnos capable of meaningful citizenship, are also the only ‘natural despots,’ then politics calls for a structural response to this excess (pleonexia): “Slaves have the wrong nature…. Despots have the right nature, and yet still degenerate without… proper political circumstances” (33). This claim's double-sidedness positions politics not just as a possibility but also as a deep and persistent problem that political philosophy is enlisted to solve. Both sophistical rhetoric (Rhetoric 1354a10–30) as well as the individual and social forms of the polis, then, have a capacity for misrecognizing the sources of political legitimacy. Political philosophy, rather than rhetoric as an “art of character,” as Garver's previous book on the Rhetoric describes it, becomes the response to this problem of politics.Aristotle's Politics relies on the interplay between the search for proper political circumstances and a certain conception of the human. Thus the Politics appeals to a variety of characteristics of the human being, including philia (friendship) and thumos (spiritedness). But these human characteristics become a call for a mode of cognizing and organizing the forms of life that exist within the polis (34–37). The polis, it seems, does not constitute but rather only expresses the relationship of spirit, knowledge, desire, and virtue. Aristotle describes, taxonomizes, and interweaves these concepts. For example, as Garver notes, “You need both thumos and intelligence to be guided to virtue. The conclusion, but nothing leading up to it, talks about virtue. They are connected through citizenship. Without thumos and intelligence, one cannot be political. Without being a political animal, one cannot be guided to virtue. And conversely, only people who can be guided to virtue are fully political animals” (36).These distinctions are crucial to Garver's emphasis on the relation between Aristotelian politics and the logic of political philosophy, which calls for a politics structurally irreducible to economic contract, instrumental rationality, or individual liberty (37–41). Making political societies coincide with the nature of its individuals is not Aristotle's task, as it was for Plato. Such a task is incoherent for Aristotle's polis—a community made up of different elements linked only by constitution and citizenship. Garver notes Aristotle's recognition of the community's inherent diversity, both in its definition (i.e., that a polis is made up of different parts rather than single essences) and its composition (the a polis contains good and bad, strong and weak, few and many).Garver takes up the Politics' discussions of property and education to distinguish Aristotelian politics from its Platonic and modern variants. The moderns and Plato take opposing sides on property: for moderns, private property is the sine qua non of the well-ordered community; for Plato, it signals its absolute disunity. Aristotle takes up the space between the two, arguing that each side commits a political category error. Aristotle, Garver reminds us, “sees no right to private property”; its virtue lies in its use, not its possession (50). Against Plato, Aristotle sees public use of private property as a method for bringing people of different kinds together under the name of the political community, which imbues them with common purpose (49–50). This common purpose leads to a discussion of education: temperance, generosity, and “the virtue of liberality” (51–52). Education is crucially communal; it highlights “what people must share” (53). It reframes self-sufficiency, changing greed to generosity, arrogance to humility, and selfishness to sharing: “Self-sufficiency is redefined when we add liberality to temperance, transforming it from economic to ethical and political self-sufficiency” (57). This type of self-sufficiency is misrecognized; it is a basis for Aristotle's critique of Plato—“even Plato neglected education,” Garver says—and his description of the constitutions (55–56).But education is not a comprehensive good. For Aristotle, it is a quality that follows from constitutional design and the more narrow education of political philosophy. Garver's argument is predicated on a turn to the philosophical understanding of the political constitution. The shift brings us to the ground of praxis, wherein rhetorical scholarship might find itself more—for Garver, too—confident. This ground is the move from politics as techne—whose paradigm is the externalizing viewpoint of the Republic—to politics as phronesis (56; 58–63). Garver describes this shift in political understanding as “from making to doing…. The state cannot be a work of art” (45). The state's—particularly the ruler's—task is not to make the relation between ruler and ruled by “form and matter” (i.e., to posit political equality irrespective of practice) but to instill “self-replicating” virtue, whereby “we become virtuous by performing virtuous actions” (56). Here, the form of the polis–especially its constitution—tends toward a theory of right rather than toward a theory of the good. Garver insists that this recognition of right over good in politics is not due to the modern “fact of pluralism,” á la Rawls. Instead, it has to do with the aims of the polis, which are distinct from (though related to) the aspirations of a virtuous man, who aims toward individual good (57).Hostile to the modern division between the public and the private, Garver argues that for Aristotle, “civic participation never means casting aside and bracketing one's particularity. We never leave behind life in pursuit of the good life” (57). The modern argument views the good life as unencumbered, starting with Locke and Mill through to Rawls's justice as fairness. In contrast, Garver argues Aristotle offers us a different wager: it “encumbers” us with an aim toward the good life, while “unencumbering” us by refusing the “alienation” internal to distinctions of public and private (57–58). What emerges, for Garver, is a “comprehensive” view of political action affirming the relevance of “self-regarding”—private—activity.Arguing for the polis as a complex yet common conceptual form, Garver pins the “comprehensiveness” of an Aristotelian politics to a set of “incomplete” definitions that often appear circular, such as “citizen,” “constitution,” and “state.” In calling the normative basis of politics “incomplete,” Garver's intention is not so much to reconcile Aristotle's thinking with the basic problem of multiplicity as to affirm that the Politics can be seen as part of the political philosophical project of living well. For Garver the incomplete character of the polis is not a damning indictment of the relationship between ethics and the commons (koinon). Unlike in the Ethics, where a single good life is defined (and all others dismissed), in the Politics, Aristotle presupposes plural constitutional arrangements: These “disagreements and errors generate the variety of constitutions, including good constitutions…. There is no ambiguity for Aristotle in the question of… the good life,… but from book 3 on, the Politics exploits the ambiguity in how good a good constitution must be” (70).From here out, Garver's text largely oscillates between varied forms of description: political, philosophical, and even at times rhetorical. But these descriptions imagine only a certain kind of statesman as their audience—perhaps even a certain kind of esoteric thinker. In chapter 3, Garver runs into the problem of political definition—or put differently, what he calls the basic “incompleteness of the normative” in the reading of Politics 3 (66–106). It is Aristotle's unique genius that he is able to smooth the discrepancies in form and function between constitutions, highlighted in Politics 3 and 4, into a justification for political philosophy (69–70; 73–76; 92). A certain form of thinking on political deliberation follows once the analysis of constitutions is wrested from the singular focus of the good ethical life (70). “Political philosophy can occur in the rest of the Politics once Book III has freed space for deliberation by showing how constitutional form has no natural or inevitable ties” to the other causes or ends of poleis (73). Such a statement allows Garver to retroactively intervene into the debate over what constitutes good constitutions in the plural. “The three true constitutions, monarchy, aristocracy, and ‘polity,’ have the same end, the good life. Yet they are different constitutions” (74; see 73–76). But it does not allow us to intervene into the question of the good life—and it only obliquely allows us access to a discussion of the good polis. The discussion of good constitutions thus thinks “a different kind of incompleteness,” namely, “the indeterminacy within each formula” of constitutions (91; see also 83–97). For Aristotle, both good and bad constitutions share a similar principle or “formula of justice.” They do so because Aristotle separates “two independent variables, who rules and for whom, while in the Republic those two were tied together” (85; see also 79–83). In the case of political communities, then, form (of the constitution) does not immediately line up with function (the good life of citizens); they are defined by cross-reference, not through a single or ultimate reference (77, 93). Crucially, it is both possible and necessary that the polis achieve a dignity that is separate from and that ranks above the dignity of its citizens.There is some slippage occurring here between polis, citizen, and constitution, and Garver highlights this slippage to guide us toward political philosophy (92–97). These slippages begin with the comparison of political and despotic natures and continue in the movement from the citizen to the constitution. The effect of such slippages is perennial problems for understanding the relation of rhetoric to politics. For Garver, political philosophy appears a preferable substitute to trying to sort out this relationship, satisfying the need for judgment (phronesis) while providing a way to think about the practical distinctions between good and bad constitutions in conditions where we live with “the impossibility of directly enacting the good” (97). What Garver calls the “politicization” of politics in book 3 turns out to be the study not of citizens and their virtues (or vices) but of poleis and their limited principles of justice. This is because it is the relationship between rule and principle that defines a polis rather than the relative virtue or vice of citizens (77–80). Indeed, citizenship is not, in the final examination, a question of virtue: “The purpose of citizenship surprisingly has nothing to do with the purpose of man and of the state, to live well. The function of citizens is to preserve the constitution” (80). Garver thus ties political theory to political philosophy by highlighting politics' artificial rather than natural means: it is “primarily aporetic and formal. It clears space for deliberation and makes politics autonomous” (105).To wit: “Politics III is political philosophy, carefully keeping to what political philosophy can achieve, and leaving to statesmen what is appropriate for statesmen” (103). The autonomy of politics seems prestructured by Garver's conception of political philosophy as “deliberation over the forms and functions of government” (70). Political philosophy also prefigures the rhetorical praxis of the statesmen, which Garver sees as the practical usage of reflections leading statesmen to both formulate actions and engage in persuasion. “The Politics presents dialectical arguments; in particular circumstances they become rhetorical arguments that require political, not philosophical, judgment” (104). This judgment will call for repackaging the framework of rhetorical persuasion. Garver's framing highlights for readers the obvious difficulty of reconciling philosophical with political being in many the aim of Aristotle's Politics. Garver's reading a between three forms of first, second, persuasion. in these is how Garver the relationship between political philosophy understood as a only the of the statesman and rhetoric understood as a not just the but also the judgment of the practical becomes the method by which the of phronesis in the with the inherent in the nature of politics. Politics the of or but of these those are the proper toward which the statesman and in that they are of constitutions see also Garver reads Aristotle as those constitutions that elements of and this allows the statesman to the basic of the political made by and becomes good not because of the of its which are constitutions, but because of the practical of the the Here, the of political constitutions becomes the of the statesman in political philosophy rather than the of the citizen or judge discussion of Politics the from the to the There is a between the practical of the and the practical of the Garver thus argues that political philosophy, and not rhetoric nothing of or the modern critique of Garver this framing of phronesis as it still citizens to be rather than This framing the need for a of the citizen in the phronesis is a justification for only to has nothing to to the no about they as a nothing to about the under which they to the constitution” see also Politics The that politics takes in the between and from the Politics' of Garver's discussions only this the on and the of the constitutional form and of the statesman rather than the of the of this be given Garver's description of the aims of the Politics. Yet a framing of the polis focus on the natures of those who live in its name is to as rhetorical. But Garver's emphasis on political than a from philosophy to á la the for the of by political philosophy, the statesman in the project of the constitution in a way to the of from which the Platonic critique of the ground Here, Garver the Rhetoric and argues for a relation of between the statesman and But the statesman is as he has a of the behind constitutions that Garver argues the does is for the of rhetoric is only the for a of The that his but cannot more he cannot do to the between the of the means of and seems to have by political philosophy rather than of political life. Garver notes that in book of the Rhetoric, here the statesman to understand constitutional occur and they do to Garver, has no in the but see is a way to imagine through Garver's reading a between the actions of the statesman guided by political philosophy and those of a guided by rhetorical while the is and the seems even This is made by But in 3 through political philosophy is by in such a way as to make it that to it political tied to internal Political philosophy seems a then, for the ruler to become as as But it is as distinct from rhetorical become when fully their nature as political animals” is not to that Garver the nature of the ruled But the political and ethical nature of the citizens is in to be of the of a statesman guided by political philosophy. Indeed, the of the polis to be a relative for the This is in by the to the political virtue for Garver makes this claim the of the must master the of statesman must make it appear the he in the constitution is a of and rather than In chapter Garver notes the of the statesman of the of and These are in the definition of political virtue, which over and above constitutional form of its and that is a political virtue and that the of the of particular constitution” becomes the a education in political philosophy to the to preserve and the political For Garver, political virtue for the state rather than Such an turns on the of the statesman to his citizens that politics is to and not to the of or final chapter that what constitutes the regime will be the of the question political philosophy, in be This is in the Politics as the life of and not the life of the or the life of this the philosophical life, of its of see becomes the of through the common life Yet it must be that is of rhetorical Political philosophy virtuous with that political philosophy, can at their common the virtue of those virtues are the common life appears in a different than the of the rhetorical by the discussion of forms of Here, phronesis becomes from it is a form of in which Aristotle bare the structure of political as it the absolute reading from and constitutional form in order to at a of what as the These discussions will be into ethical arguments by the statesman and made through rhetorical forms of Such forms will be by nature, both in their appeals to constitutional and in their definition of political virtue. The Politics the of on the who has in and through political philosophy. Garver thus reads a impressive theory of political structure an satisfying theory of political desire or political In what then, do political philosophy and rhetoric in Garver's reading of The and is that they to not they exist here in a seems to become and and Garver's reading Political philosophy thus not just as a concept but a internal to Garver's it possible rhetorical by which politics may be within the framework of This seems to have something to do with the Politics' for the statesman over the citizen, for the over the and the over the Garver's discussion of and expresses the different conceptual aims of political philosophy and The of in Garver's analysis of the Politics thus appears as a by the of political philosophy that Garver's impressive reading

ABSTRACTThis article uses Heidegger's critique of the aesthetic tradition to reconsider the limits and potential of aesthetic rhetoric. Contextualizing rhetoric's so-called aesthetic turn within the German aesthetic tradition, we argue that aesthetic rhetoric remains constrained by aesthetics' traditional opposition to the rational and the true. This theoretical heritage has often prevented contemporary aesthetic rhetorical theory from considering the value of art beyond sense experience and ritualized cultural reproduction. We claim, however, that rhetoric can be artistic and at the same time project a community's evolving sense of political and social truth. Through an analysis of Simón Bolívar's Angostura Address, which in 1819 inaugurated a political rebirth of the Venezuelan republic, we demonstrate how the art of rhetoric can exhibit Heidegger's three senses of “aletheiaic” truth: the bestowing, grounding, and beginning of a political community.

ABSTRACTThough popular in the nineteenth century and widespread since, the elements of the hoax form can be traced to the origins of rhetorical theorizing, principally in the strategies of probability and counterprobability developed by the early orators and sophists. This article begins by defining features of the hoax as a textual event and then describes how hoaxes use traditional rhetorical techniques of both probability and improbability to transport viewers from credulity and acceptance to doubt and disbelief, demonstrating technical mastery over rhetorical conventions of the genre to mock their targets and to entertain and instruct their audience.

ABSTRACT Following recent scholarship, this article investigates the relationship among Adam Smith's lectures on rhetoric and belles lettres, his Wealth of Nations, the Theory of Moral Sentiments, and his lectures on jurisprudence. According to Smith, the rhetorical theory regarding genre and style improves practical judgment that is central to both economic and legal affairs. Though Smith's lectures on rhetoric feature no overt mention of these legal or commercial applications, when we read these lectures alongside his lectures and writings on jurisprudence and economics, we see that Smith had developed numerous applications for the practical judgment that he taught his students when, under his guidance, they analyzed literary texts. Noting the interrelation among Smith's work on rhetoric, law, and economics allows us to see that others in the Scottish Enlightenment, such as Hugh Blair and Henry Home Lord Kames, similarly found connections among jurisprudence, political economy, and rhetorical theory.

ABSTRACTThis article argues for a definition of rhetorical argumentation based on the theme of the argumentation, that is, the issue in dispute, rather than its aim (e.g., to “win”) or its means (e.g., emotional appeals). It claims that the principal thinkers in the rhetorical tradition, from Aristotle onward, saw rhetoric as practical reasoning, that is, reasoning on action or choice, not on propositions that may be either true or false. Citing several contemporary philosophers, the article argues that this definition highlights certain distinctive properties of rhetorical argumentation that tend to be overlooked or undertheorized in argumentation theory.

ABSTRACT This article examines Jürgen Habermas's argumentation theory for an answer to the question of the role of rhetoric in cogent argument-making practices. At first glance, Habermas's triadic synthesis of logic, dialectic, and rhetoric appears conventionally neo-Aristotelian and logocentric. However, in aligning rhetoric with a formal, idealized understanding of argument as a process, Habermas gives rhetorical evaluation an authoritative role in certifying nonrelativistic public knowledge. Further elaboration of the implications of his model reveals a radically social view of rational persuasion and of reasonable opinion formation that makes intellectual humility a central virtue. Humility heavily restricts the scope for reasonable disagreement and dissent, particularly in polarized controversies. Examination of such a controversy shows the limits of the Habermasian conception of rhetoric.

ABSTRACT The contemporary study of argumentation has produced sophisticated new theories that attempt to capture norms for evaluating arguments that are much more complex and more suited to actual argumentation than the traditional logical standards. The most prominent theories also make explicit attempts to distinguish themselves from rhetorical approaches. Yet, in the case of at least three major systematic theories of argumentation, a reliance on rhetorical theory persists. Despite denials, each account ultimately grounds its norms in considerations of reception and audience. There are good reasons why these theories are attracted to rhetoric, and there are understandable factors that produce their concern about it. Ultimately, though, the rhetorical dimension of these theories is one of their major theoretical virtues and a clear sign of their staying close to the realities of argumentation.

ABSTRACT Theories of argumentation that give serious attention to rhetorical features, such as those of Aristotle and Chaïm Perelman, assign an important role to the audience when considering how argumentation should be constructed and evaluated. But neither of these theorists provides ways of thinking about audience that is adequate to the range of questions raised by this central concept. In this article, I explore one of these questions—that of audience identity—and consider the degree to which this issue has been recognized by the theorists in question and how we might move from their conceptions of it to a better understanding of the importance of identity in argumentation and how it should be treated.

ABSTRACTThis article recovers the figure of the ancient satyr as a mythic modality of satire by reimagining Kenneth Burke's own satires as exemplary of satyric rhetoric. First, it dispels the notion that, on one hand, satire and the satyr are unrelated because of uncertain etymologies and, on the other, that satire is an inherently destructive critical enterprise. Myth is deployed as a constructive means of juxtaposing Burke's conceptualization of satyrs with that of Friedrich Nietzsche. The Helhaven satire and “Epilogue: Prologue in Heaven” are then presented as illustrations of the satyric lurking throughout Burke's philosophy. Ultimately, a case is made for the figure of the satyr as a mythic goad by which to revise our understanding of contemporary satire as a comic enterprise. The article also serves as a resource for conceiving satyric correctives as the comic corrective pushed to the end of its line.

ABSTRACTIn her 2006 article “The Task of the Bow” Carol Poster shows through an analysis of the fragment “For the bow, its name is life but its task is death” that for Heraclitus the instability of the material world also infects language and that investigating the unstable logos—its hidden, double, oblique meanings—discloses this extralinguistic world instability. This article conducts similar analysis of the wordplay in Heraclitus's opening lines, challenging the long-standing debate over the meaning of logos in the first fragment. Through reconsidering the context of Aristotle's references to Heraclitus's paradoxes, this article develops a set of hermeneutic criteria that may be applied to contemporary interpretations of the first fragment. Understood as a paradox, the hidden meaning of this logos must be sought through its primary meaning (speech or discourse), and its fuller interpretation requires an expansion (not contraction) of its possible signification. By such an interpretation, the logos as speech of the first fragment is concomitant with the volatile flux of the material world itself.

The term dunamis, by which Aristotle defines rhetoric in the first chapter of The Art of Rhetoric, is a “power” term, as its various meanings in Aristotle's corpus—from vernacular ones like “political influence” to strictly philosophical ones like “potentiality”—attest.1 In the Rhetoric, however, dunamis is usually translated as “ability” or “faculty,” a designation that, compared to other terms that describe persuasion in ancient Greek poetics and rhetoric (such as “bia” [“force”] or “eros” [“seduction”]), marks rhetoric as a neutral human capacity rather than the use of language entangled in the vagaries of violence and desire.2 John Kirby calls Aristotle's definition “one of the boldest moves in the history of the philosophy of language: to redefine rhetoric, not as the use of peitho but as the study of peitho” (1990, 227). The presumption of rhetoric's ethical neutrality implied by dunamis has indeed become commonplace in interpretations of Aristotle's treatise itself and of rhetoric as a social phenomenon. As George Kennedy puts it in his authoritative translation of the Rhetoric, “Aristotle was the first person to recognize clearly that rhetoric as an art of communication was morally neutral, that it could be used either for good or ill” (1991, ix). In this article, I would like to probe another, perhaps not so reassuring, implication of dunamis as a term for rhetoric—that as “an ability to see all available means of persuasion,” it does not need to become (or emulate) practical oratory. In what follows, I suggest that Aristotle's terminology, however neutral it may appear, constitutes an intellectually and politically motivated act of naming that severs rhetorical knowledge from historically specific rhetorical practices and thereby erects a protective barrier between practical rationality and discourses of democracy.Defined as a capacity, rhetoric occupies a peculiar position with regard to existing practices of oratory and rhetorical instruction. In Metaphysics 9, dunamis describes “potentiality” of substances and nonrational animals and “ability” of humans. Among human dunameis, some are innate (such as the senses), some come by practice (such as flute playing), some are acquired through learning (such as the capacities of the crafts, technai) (see 1047b 33–35). Art “comes into being when out of many notions from experience we form one universal belief concerning similar facts,” and while experienced persons “know the fact but not the why of it,” those who possess a techne “know the why of it or the cause” (Aristotle 1979, 13). Accordingly, master craftsmen “are considered wiser not in virtue of their ability to do something but in virtue of having the theory and knowing the causes” (Aristotle 1979, 13). We see a similar logic at work in the opening chapter of the Rhetoric. As a rational capacity, rhetoric seems to be present among the general population, since most people are able to engage in verbal self-defense or attack. But their ability is often the result of random chance or habit rather than of a systematic art (Rhetoric 1354a). While one is unlikely to gain rhetorical dunamis through sheer experience, Aristotle insinuates that studying other currently available arts of rhetoric is even less preferable, for these arts give disproportionate attention to “matters outside the subject” (“ta exō tou pragmatos”) (Aristotle 1991a, 5, 7, 11). By offering a systematic investigation of “available means of persuasion” (Aristotle 1991a, 13) and stressing proofs (pisteis) and arguments (logoi), Aristotle sets up his version of the art above those purveyed by writers of rhetorical handbooks and other master teachers.Admittedly, the text of the Rhetoric disavows the first chapter's attack on other technai's treatment of emotions and matters “outside the subject” as it proceeds to furnish an extensive discussion of human emotions in book 2 and addresses style and delivery in book 3.3 However, the manner in which it presents rhetorical proofs and stylistic devices is detached from practices of oratory. Whether Aristotle considers rhetorical genres or emotions, his method of exposition is characterized by “surgical detachment and description” (Dubois 1993, 125). So, for example, he investigates the causes of anger without actually examining how this passion was stirred by a particular orator. According to Kennedy, the Rhetoric is one of Aristotle's “most Athenian works,” “for only in Athens did rhetoric fully function in the way he describes” (1996, 418), but the treatise contains little evidence of its author's direct contact with rhetorical practices of Athenian democracy. As J. C. Trevett has shown, “Aristotle fails … to quote from or allude to the text of a single deliberative or forensic speech” and instead “attributes statements or arguments to a particular speaker” or draws on various poetic genres such as epic, tragedy, and lyric (1996, 371, 372, 375). At the same time, Aristotle quotes extensively from epideictic compositions, including those written by Isocrates, for whom Aristotle reserves a minor place in the context of his discussion of style. This curiously inconsistent use of citations can be explained, in part, by the relative ease of access to literary genres and the paucity of deliberative and forensic texts, on the one hand, and Aristotle's lack of firsthand experience of oral practices of Athenian democracy due to his status as a resident alien, on the other.Yet Aristotle's many disparaging remarks about pandering orators and easily excitable and ignorant audiences indicate an entrenched suspicion toward the power of performed speech, the very power his rhetoric as dunamis is designed to guard against. The Rhetoric is indeed “the most Athenian” of Aristotle's works in the sense that in it the philosopher responds to an ideology that he regards as inimical to philosophical life and civic education.4 Aristotle is unequivocal that rhetoric would be of little use in a well-ordered state, since in such a state legislation limits the role of judges to a minimum and judges, in turn, are drawn from the ranks of prudent citizens. By contrast, in a corrupt regime such as Athenian democracy, judges are assigned their roles by lot and their decision making is often obscured by passion and self-interest (Rhetoric 1354a32–1354b12). It is the fickle and corrupt disposition of the demos that calls for the use of style and delivery that Aristotle considers vulgar and superfluous to proper argumentation (Rhetoric 1404a). Eager to meet their audience's expectations, orators worry more about securing the hearers' approval than about demonstrating the truth of their position. Aristotle observes the same deplorable state of affairs both in dramatic competitions and political contests, where a skillful performance, not the integrity of a tragic plot or a logically compelling demonstration, wins applause (Rhetoric 1403b).5 Not only does the audience influence the form and content of drama and oratory—it corrupts the very character of performers. Aristotle's association of performance in drama and oratory with pandering to a corrupt set of listeners is thus consonant with the conceptualization of rhetoric as a dunamis, a rational capacity that does not require imitation or practice.The status of rhetoric as a dunamis and a techne secures its position as a form of philosophically legitimate knowledge, for it allows its students to understand the “why” of persuasion without committing them to a morally precarious life of political performance in a corrupt regime. At the same time, rhetoric does not stand on its own as a “theory of civic discourse,” as the subtitle of Kennedy's translation (1991) of the Rhetoric calls it. Although the treatise's language, preoccupation with abstract categorization, and apparent detachment from the particulars of oratory might qualify it as a “theory” in our contemporary sense, for Aristotle rhetoric is a productive art, not to be confused with theoria, the highest form of philosophical knowledge that rules over practical and productive arts.6 In Aristotle's hierarchy of knowledge, rhetoric is subordinated to politike, the “master art” in the sphere of praxis, which comprises ethics and politics (Nicomachean Ethics, 1094b). As complementary parts of politike, ethics and politics investigate the principles that guide the attainment of virtue and practical wisdom and the forms of political organization most congenial to this pursuit.Aristotle would likely be surprised by our inclination to read the Rhetoric as a theory of civic discourse, since he explicitly disapproves of those who, “partly from ignorance, partly from boastfulness, and partly from other human weaknesses,” take the appearance of rhetoric as an “offshoot” of politike to mean that the two are the same art (Aristotle 1991a, 19). He points out that rhetoric, though it “slips under the garb” of politike, is but a dunamis of furnishing arguments (tou porisai logous), not an art of good life and good government (Aristotle 1991a, 19). Here he doesn't seem to be criticizing handbook writers; rather this objection is likely a reference to Isocrates, whose logon paideia was in Aristotle's sights when he lectured on rhetoric at the Academy and Lyceum. Isocrates regards discourse (logos) as an artificer of civic institutions and embraces the performative and politically constitutive character of traditional Greek education (paideia) by making character and political identity dependent on recurrent performance addressed to the polis. Despite his elitism, Isocrates accepts the norms of his rhetorical culture and tries to adapt them to a literary medium. On the contrary, Aristotle aspires to protect the practical rationality and virtue of a properly habituated student from being corrupted by these very cultural norms. It could be argued that Aristotle's effort to split the traditional link between eloquence (eu legein) and virtuous action (eu prattein) by making them subjects of different arts (rhetorike and politike, respectively) is a response to Isocrates' “boastful” incorporation of the two under the name philosophia.7By conceiving of rhetoric as a dunamis, Aristotle distances the art from practical oratory and reduces it to a faculty in the service of substantive intellectual disciplines. Why, then, are we (academic students of rhetoric) so beholden to this treatise? The text's current prestige is hardly the consequence of the way the rhetorical tradition has viewed it. As Carol Poster summarizes the history of its transmission and interpretation: Hellenistic rhetoricians didn't know it; neoplatonic commentators overlooked it; the Byzantines didn't understand it; the early Middle Ages didn't have it; the late middle ages and Renaissance scholars were puzzled by it; and not until the prejudice against Aristotle due to its association with scholasticism died away was the Rhetorica revived alongside Ciceronian rhetoric in the eighteenth and nineteenth centuries. (1998, 332)The rise of the Rhetoric to its position of dominance in the twentieth century has many possible explanations. One of them, undoubtedly, is the name of Aristotle, whose historical authority is recognized across the university and, as such, allows scholars from less prestigious and less well-funded fields (such as rhetoric and composition) to gain at least some measure of respectability by sheer association with the Philosopher.8 Another reason is the ascendance of theory among the humanities and social sciences due to the increasing stress on research over teaching in modern universities. Perhaps because the Rhetoric looks so much more like “theory” than the fragmented record of the sophists and the writings of Isocrates, it has come to be regarded as a high point of rhetoric's evolution as an intellectual discipline in the fourth century BCE and a solid point of departure for contemporary students.9 This teleological view has not gone unchallenged, of course, but the recovery and interpretation of what Aristotle's conceptualization of rhetoric has marginalized or suppressed is an ongoing project.10 I would therefore like to conclude with a plea to young scholars to keep up questioning the beginnings of our discipline, including Aristotle's not-so-innocent definition of rhetoric.

ABSTRACTThis article argues that the “linguistic turn” in analytic philosophy had a deep and significant impact on the development of Richard Rorty's pragmatism. One of the central features of the “linguistic turn” was its attention to the role of language in mediating questions of philosophy, and, in Rorty's hands, the “linguistic turn” drew philosophy very close to rhetorical theory. However, I argue that Rorty failed to engage or embrace rhetorical theory in any substantive way. This meant that his pragmatism cleaved philosophy off from the social democratic project. Such a separation of philosophy from the problems of maintaining and cultivating democracy abandons an important strand of first generation pragmatism. This amounts to a missed opportunity. By complimenting the linguistic turn with a robust account of the role of rhetoric in socio-political affairs, Rorty could have tied philosophy to social democracy in just the manner that Dewey had hoped. But instead Rorty is constrained by the tradition of philosophy and unable to make the “linguistic turn” into any kind of rhetorical turn.

AbstractDewey emphasizes the perception of “indirect consequences” of transactions as the basis of responsible public identity and organization. These consequences are external; they appear in the scientifically observable world and are susceptible to technical control. But transactions may have indirect affective consequences that are part of a culturally influenced inner reality, pose obstacles to speech and communication, and fund an irresponsible public identity-cum-organization. Rhetorical theory that builds on Dewey's “public” ignores these consequences at considerable cost. This claim is supported by a social psychoanalytic conception of affects and by an interpretive-analysis of public speech-acts that moved from opposition to the largely unauthorized immigration of Latin Americans to Nashville-Davidson County, Tennessee, to reactionary endorsement and legislative passage of an “English-first” ordinance.

Abstract In Aristotle's biological treatise, On the Parts of Animals, one finds a rare and unexpected burst of rhetorical eloquence. While justifying the study of “less valued animals,” he erupts into praise for the study of all natural phenomena and condemns the small-mindedness of those who trivialize its worth. Without equal in Aristotle's remaining works for its rhetorical quality, it reveals the otherwise coolheaded researcher as a passionate seeker of truth and an unabashed lover of natural beauty. For Aristotle, rhetoric not only discloses the truth (aletheia) of appearances by refuting counterarguments and defending one's claims within agonistic forums; rhetoric also defends and advances whole fields of study on the promise on wonder (thaumazein). By examining Aristotle's example in practice, this article seeks to elucidate a notion of the rhetoric for inquiry that calls lovers of wisdom to the empirical study of nature.

AbstractThis article discusses two twentieth-century examples of humanist controversies in order to demonstrate some rhetorical paths of thought involved in developing and securing rhetorical humanism within philosophy and rhetorical studies. The article begins with Martin Heidegger's antihumanist provocation and examines Ernesto Grassi's response in his revisionist interpretation of a nonmetaphysical Renaissance humanism. Next it takes up the post-Heideggerian moment of late twentieth-century postmodern critiques, including attacks on humanist foundationalism and essentialist notions of agency, and compares Grassi's defense of rhetorical humanism within Continental philosophy to Michael Leff's reinterpretation of Ciceronian humanism within communication studies. Both Grassi and Leff propose a rhetorical humanist alternative to Heidegger's and postmodernism's philosophical antihumanism. These two rhetoricians demonstrate an interpretive power and a rhetorical creativity that not only revitalize rhetorical humanism in the present age but also provide valuable resources for its extension into the future.

Abstract The Stoic is often seen as the forerunner of Adam Smith's market man of morals, but others have suggested that the sophist played a role in the formation of market morality and political economy. This article traces Smith's treatment of ancient sophists and his use of the term sophistry in the Wealth of Nations. Smith praised ancient sophists for their effective didactic oratory and their ability to make money through teaching. Smith criticized arguments as sophistic when they promoted monetary advantage for a few over and above the principle of competition. This varied reception of sophists and sophistry suggests a keen understanding of the rhetorical tradition and its capacity to influence the development of the discourse of political economy. Smith's use of sophistry and reference to the sophists invites a deeper awareness of the essential vitality of effective argumentation for Smith's “system of natural liberty.”

Research Article| January 01 2009 Rhetoric as a Balancing of Ends: Cicero and Machiavelli Gary Remer Gary Remer Search for other works by this author on: This Site Google Philosophy & Rhetoric (2009) 42 (1): 1–28. https://doi.org/10.2307/25655336 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Gary Remer; Rhetoric as a Balancing of Ends: Cicero and Machiavelli. Philosophy & Rhetoric 1 January 2009; 42 (1): 1–28. doi: https://doi.org/10.2307/25655336 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2009 The Pennsylvania State University2009The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Book Review| January 01 2009 Plato on the Rhetoric of Philosophers and Sophists Plato on the Rhetoric of Philosophers and SophistsMcCoy, Marina Michael Svoboda Michael Svoboda Search for other works by this author on: This Site Google Philosophy & Rhetoric (2009) 42 (2): 191–196. https://doi.org/10.2307/25655350 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Michael Svoboda; Plato on the Rhetoric of Philosophers and Sophists. Philosophy & Rhetoric 1 January 2009; 42 (2): 191–196. doi: https://doi.org/10.2307/25655350 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2009 The Pennsylvania State University2009The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Research Article| January 01 2009 “As Usual I Fell on the Bias”: Kenneth Burke's Situated Dialectic M. Elizabeth Weiser M. Elizabeth Weiser Search for other works by this author on: This Site Google Philosophy & Rhetoric (2009) 42 (2): 134–153. https://doi.org/10.2307/25655347 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation M. Elizabeth Weiser; “As Usual I Fell on the Bias”: Kenneth Burke's Situated Dialectic. Philosophy & Rhetoric 1 January 2009; 42 (2): 134–153. doi: https://doi.org/10.2307/25655347 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2009 The Pennsylvania State University2009The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Research Article| January 01 2009 Sophistics, Rhetorics, and Performance; or, How to Really Do Things with Words Barbara Cassin; Barbara Cassin Search for other works by this author on: This Site Google Andrew Goffey Andrew Goffey Search for other works by this author on: This Site Google Philosophy & Rhetoric (2009) 42 (4): 349–372. https://doi.org/10.2307/25655365 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Barbara Cassin, Andrew Goffey; Sophistics, Rhetorics, and Performance; or, How to Really Do Things with Words. Philosophy & Rhetoric 1 January 2009; 42 (4): 349–372. doi: https://doi.org/10.2307/25655365 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2010 The Pennsylvania State University2010The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Research Article| January 01 2009 Kenneth Burke on Dialectical-Rhetorical Transcendence James P. Zappen James P. Zappen Search for other works by this author on: This Site Google Philosophy & Rhetoric (2009) 42 (3): 279–301. https://doi.org/10.2307/25655358 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation James P. Zappen; Kenneth Burke on Dialectical-Rhetorical Transcendence. Philosophy & Rhetoric 1 January 2009; 42 (3): 279–301. doi: https://doi.org/10.2307/25655358 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2009 The Pennsylvania State University2009The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Book Review| January 01 2009 Political Emotions: Aristotle and the Symphony of Reason and Emotion Political Emotions: Aristotle and the Symphony of Reason and EmotionSokolon, Marlene K. Jason Ingram Jason Ingram Search for other works by this author on: This Site Google Philosophy & Rhetoric (2009) 42 (1): 92–95. https://doi.org/10.2307/25655340 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Jason Ingram; Political Emotions: Aristotle and the Symphony of Reason and Emotion. Philosophy & Rhetoric 1 January 2009; 42 (1): 92–95. doi: https://doi.org/10.2307/25655340 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2009 The Pennsylvania State University2009The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Book Review| January 01 2008 Confronting Aristotle's Ethics Confronting Aristotle's EthicsGarver, Eugene David Depew David Depew Search for other works by this author on: This Site Google Philosophy & Rhetoric (2008) 41 (2): 184–189. https://doi.org/10.2307/25655308 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation David Depew; Confronting Aristotle's Ethics. Philosophy & Rhetoric 1 January 2008; 41 (2): 184–189. doi: https://doi.org/10.2307/25655308 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2008 The Pennsylvania State University2008The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Research Article| January 01 2008 "Terministic Screens," Social Constructionism, and the Language of Experience: Kenneth Burke's Utilization of William James Paul Stob Paul Stob Search for other works by this author on: This Site Google Philosophy & Rhetoric (2008) 41 (2): 130–152. https://doi.org/10.2307/25655306 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Paul Stob; "Terministic Screens," Social Constructionism, and the Language of Experience: Kenneth Burke's Utilization of William James. Philosophy & Rhetoric 1 January 2008; 41 (2): 130–152. doi: https://doi.org/10.2307/25655306 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2008 The Pennsylvania State University2008The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Research Article| January 01 2008 Whose Aristotle? Which Aristotelianism? A Historical Prolegomenon to Thomas Farrell’s Norms of Rhetorical Culture Carol Poster Carol Poster Search for other works by this author on: This Site Google Philosophy & Rhetoric (2008) 41 (4): 375–401. https://doi.org/10.2307/25655328 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Carol Poster; Whose Aristotle? Which Aristotelianism? A Historical Prolegomenon to Thomas Farrell’s Norms of Rhetorical Culture. Philosophy & Rhetoric 1 January 2008; 41 (4): 375–401. doi: https://doi.org/10.2307/25655328 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2008 The Pennsylvania State University2008The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Research Article| January 01 2006 Finding Comedy in Theology: A Hopeful Supplement to Kenneth Burke's Logology Kristy Maddux Kristy Maddux Search for other works by this author on: This Site Google Philosophy & Rhetoric (2006) 39 (3): 208–232. https://doi.org/10.2307/20697154 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Kristy Maddux; Finding Comedy in Theology: A Hopeful Supplement to Kenneth Burke's Logology. Philosophy & Rhetoric 1 January 2006; 39 (3): 208–232. doi: https://doi.org/10.2307/20697154 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2006 The Pennsylvania State University2006The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Book Review| January 01 2006 Rhetorical Landscapes in America: Variations on a Theme from Kenneth Burke Rhetorical Landscapes in America: Variations on a Theme from Kenneth BurkeClark, Gregory Larry Rosenfield; Larry Rosenfield Search for other works by this author on: This Site Google Lawrence W. Rosenfield Lawrence W. Rosenfield Search for other works by this author on: This Site Google Philosophy & Rhetoric (2006) 39 (2): 172–173. https://doi.org/10.2307/20697147 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Larry Rosenfield, Lawrence W. Rosenfield; Rhetorical Landscapes in America: Variations on a Theme from Kenneth Burke. Philosophy & Rhetoric 1 January 2006; 39 (2): 172–173. doi: https://doi.org/10.2307/20697147 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2006 The Pennsylvania State University2006The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Research Article| January 01 2006 Sophistical Wisdom: Politikê Aretê and “Logosophia” Christopher Lyle Johnstone Christopher Lyle Johnstone Search for other works by this author on: This Site Google Philosophy & Rhetoric (2006) 39 (4): 265–289. https://doi.org/10.2307/20697163 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Christopher Lyle Johnstone; Sophistical Wisdom: Politikê Aretê and “Logosophia”. Philosophy & Rhetoric 1 January 2006; 39 (4): 265–289. doi: https://doi.org/10.2307/20697163 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2006 The Pennsylvania State University2006The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Research Article| January 01 2005 Aristotle’s Phantasia in the Rhetoric: Lexis, Appearance, and the Epideictic Function of Discourse Ned O'Gorman Ned O'Gorman Search for other works by this author on: This Site Google Philosophy & Rhetoric (2005) 38 (1): 16–40. https://doi.org/10.2307/40238199 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Ned O'Gorman; Aristotle’s Phantasia in the Rhetoric: Lexis, Appearance, and the Epideictic Function of Discourse. Philosophy & Rhetoric 1 January 2005; 38 (1): 16–40. doi: https://doi.org/10.2307/40238199 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2004 The Pennsylvania State University2004The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Research Article| January 01 2005 Kenneth Burke, John Dewey, and the Pursuit of the Public Paul Stob Paul Stob Search for other works by this author on: This Site Google Philosophy & Rhetoric (2005) 38 (3): 226–247. https://doi.org/10.2307/40238218 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Paul Stob; Kenneth Burke, John Dewey, and the Pursuit of the Public. Philosophy & Rhetoric 1 January 2005; 38 (3): 226–247. doi: https://doi.org/10.2307/40238218 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2005 The Pennsylvania State University2005The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Research Article| January 01 2005 “Listening to Reason”: The Role of Persuasion in Aristotle’s Account of Praise, Blame, and the Voluntary Allen Speight Allen Speight Search for other works by this author on: This Site Google Philosophy & Rhetoric (2005) 38 (3): 213–225. https://doi.org/10.2307/40238217 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Allen Speight; “Listening to Reason”: The Role of Persuasion in Aristotle’s Account of Praise, Blame, and the Voluntary. Philosophy & Rhetoric 1 January 2005; 38 (3): 213–225. doi: https://doi.org/10.2307/40238217 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2005 The Pennsylvania State University2005The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Book Review| January 01 2005 Aristotle on False Reasoning: Language and the World in the Sophistical Refutations Aristotle on False Reasoning: Language and the World in the Sophistical RefutationsSchreiber, Scott Marina Berzins McCoy Marina Berzins McCoy Search for other works by this author on: This Site Google Philosophy & Rhetoric (2005) 38 (1): 92–95. https://doi.org/10.2307/40238204 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Marina Berzins McCoy; Aristotle on False Reasoning: Language and the World in the Sophistical Refutations. Philosophy & Rhetoric 1 January 2005; 38 (1): 92–95. doi: https://doi.org/10.2307/40238204 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2004 The Pennsylvania State University2004The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Research Article| January 01 2005 Reading Logos as Speech: Heidegger, Aristotle and Rhetorical Politics Stuart Elden Stuart Elden Search for other works by this author on: This Site Google Philosophy & Rhetoric (2005) 38 (4): 281–301. https://doi.org/10.2307/40238270 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Stuart Elden; Reading Logos as Speech: Heidegger, Aristotle and Rhetorical Politics. Philosophy & Rhetoric 1 January 2005; 38 (4): 281–301. doi: https://doi.org/10.2307/40238270 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2005 The Pennsylvania State University2005The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.