Native to ancient dialogues, medieval allegories, and early modern iconologies, Rhetorica has come to represent rhetoric as an area of academic inquiry. In this essay, we consider how contemporary rhetorical scholars and organizations have used Rhetorica and explore the potential of other personifications of rhetoric and persuasion, drawing on rhetoric’s histories to supply new inventive resources for rhetorical inquiry. First, we introduce lesser-known depictions of Rhetorica. Her range gives historical grounding to a scholarly imaginary that has moved beyond yet still uses Mantegna’s Rhetorica. We do not urge rhetoricians to select a new face for the discipline but instead to recognize Rhetorica’s own diversity and history as an on-going aid and asset to rhetorical thinking and theorizing. Second, we advocate a shift from an exclusive focus on Rhetorica to a shared focus on her less disciplinarily profuse predecessor, Peithō (persuasion).

Readers of A Rhetoric of Motives often acknowledge Burke’s anti-feminist blind spots, but argue that these blind spots need not negate his larger contributions to rhetorical theory. While true, this claim is also dangerous because it assumes that identifying an argumentative blind spot is tantamount to having worked through all its complexities. This article attempts to work through these complexities via a method of mythic historiography grounded in Burke’s concept of the almost universal. This article demonstrates that Burke organizes his philosophy of modern rhetoric and his concept of identification around a deceitful Woman trope in ways that claim a universality that is actually gendered male. By reimagining the relation of identification and myth in A Rhetoric of Motives this article refigures the deceitful Woman trope in terms of its unassimilability within Burke’s modern philosophy of rhetoric and discusses implications for rhetorical studies.

It is not happenstance that there is such a pervasive reliance on metaphors of the body to describe what a sentence does on the page. These metaphors point to a relationship between style and delivery, one that blurs the line between each. Setting recent redefinitions of delivery alongside teachers of writing talking about style, I work in this article through what one of my students calls “written delivery.” This written delivery asks that we—teachers and students, readers and writers—rethink not only what we do with sentences, but also how we understand the relationship between delivery and style, reader and writer.

The consensus memory of the 1960 Greensboro student sit-ins suggests that four men were solely responsible for the demonstration. Contrary to that memory is the story of women at Bennett College who began planning the sit-ins in the fall of 1959. This essay uses rhetorics of silence to explore questions about feminist historiography and public memory studies raised by this controversy. In 1960, rather than speaking publicly about their role, Bennett women protected the credibility of the demonstration by taking a position of silence. As time passed, public memories of the event were defined by the four men, and the women’s stories were further suppressed through the processes of commemoration. Studying silence in this context reveals how rhetorical values associated with silence can change over time. Although the Bennett women’s silence began as a temporary tactical choice, their voices were nearly permanently silenced through the processes of commemoration.

“A dog walks into the middle of Aristotle’s Rhetoric” (1).In reading the opening line to Hawhee’s most recent book, published with The University of Chicago Press, a reader might anticipate the eme...

Marouf Hasian, Jr.’s Forensic Rhetorics and Satellite Surveillance is timely and relevant to contemporary issues of human rights violations and crises in the wake of emergent terrorist organization...

Laurie E. Gries has written an accessible, clear model of how to employ new materialist philosophy for the rhetorical analysis of what she terms “visual things.” For scholars and students who are l...

It used to be that only rhetoricians of science and technology read Bruno Latour. However, Paul Lynch and Nathaniel Rivers’s 2015 collection Thinking with Bruno Latour in Rhetoric and Composition d...

Recently I was chatting with our environmental science faculty about a monarch butterfly project and the lead scientist exclaimed, “Citizen Science?! That’s a bad phrase around here.” Our conversat...

Since his election in 2013, Pope Francis has attracted worldwide attention for his break with the public style of his immediate predecessors. This seeming rupture has often incited controversy, particularly between liberals and conservatives in American Catholicism. This division was exacerbated by the 2015 publication of Laudato Si’, Francis’s encyclical letter on the environment. Yet the apparent divergence of opinion masked a more fundamental agreement that popes should normally steer clear of scientific matters. The belief that science is one thing and religion another rests on what Bruno Latour has called “the Modern Constitution,” which draws sharp divisions between science and politics and relegates religion to the private sphere. Laudato Si’ rejects this framework in favor of a more holistic analysis articulated through epideictic rhetoric. I name this approach “nonmodern epideictic” and argue that it both confirms and supplements Latour’s understanding of religious rhetoric.

This essay examines citizen correspondence to the White House following Franklin Delano Roosevelt (FDR)’s “Fala speech.” During the 1944 presidential election, citizens often engaged in prosopopoeia by writing from the perspective of their pets and Roosevelt’s dog, Fala. I argue that citizens used this classical rhetorical figure to identify with the president and express their views of FDR’s character. Thus, animals offered a strategic, seemingly nonpolitical locus for expressing judgments about the election.

Katy Rothfeldera* & Davi Johnson Thorntona*a Communication Studies, Southwestern University, 1001 University, Georgetown, TX 78626, USA

This essay explores the rhetorical qualities of neoliberalism through an analysis of economic and rhetorical theories of conventional wisdom and common sense. I analyze Barack Obama’s health care advocacy to demonstrate how neoliberal language animated his arguments for reform and frustrated his appeals to community. I argue that neoliberalism maintains its influence on political culture in large part because of its deep embeddedness in political language. The essay concludes with a discussion of how rhetors might operate within a culture marked by this prominent and often problematic discourse.

The rhetoric surrounding 9/11 and the consequent War on Terror was rooted in fear of violent subjects capable of performing violent actions. In her book, Violent Subjects and Rhetorical Cartography...

If I were to attempt to summarize S. Scott Graham’s formidable volume The Politics of Pain Medicine: A Rhetorical-Ontological Inquiry with the briefest of pithy quotes from within its pages, I migh...

I call communication that attempts to stop further communication "rhetorical closure." This essay focuses on a form of rhetorical closure that implies character judgments of the interlocutor or audience in order to force assent and delegitimize dissent. Using Ayn Rand's rhetoric as an exemplar, the essay demonstrates what rhetorical closure by character judgment looks like in practice, examines its dynamics, and assesses its enduring appeal.

Snakes suffer from a bad reputation, and few human allies stand to prevent their extirpation. Yet more rhetorically powerful than any ethical injunction halting human violence upon nature, a sensuous moment of intertwining with the serpent can enact onto-epistemological shifts and dispositional transformations. Through a serpentine mêtis and mythopoetics of cunning wisdom and knowledge production, we can imaginatively, transversally, re-member the feeling of raising serpentine energy along the spine, sloughing off old skin, and slithering down among the roots and rhizomes into the depths of uncertainty. Opening up a space for the otherwise, responding to the hum of rhetorical energy coursing through our more-than-human relations, we may still live to tell new stories with the snakes and the rest of our strange kin.

Salmon learn the scent of the stream into which they are born, journey for sometimes thousands of miles, and, if they survive the sojourn, return home to spawn and die, leaving traces that enrich ecological relationships. In the homing practices of the Pacific salmon, we find not only a critical portent of ecological health, but also an exemplar of olfactic memory and a model of practical wisdom that moves us toward multi-species flourishing. The homing practices of salmon are instructive for rhetoric, offering a biotrope that challenges us to engage in deep ecological change in order to honor and restore relationships with place.

Rhetoric has always been bestial. The horse, Polos, bucks against decorous Aristotelian rhetoric (Sutton, “The Taming”). Octopi model an Odyssean metis (Hawhee, Bodily Arts 57), Korax—that infamous...

I wanted to know the name of every stone and flower and insect and bird and beast. I wanted to know where it got its color, where it got its life—but there was no one to tell me.—George Washington ...

This entry distinguishes captive orcas from their wilder and freer kin. We speculate that captive orcas embody three principle metaphors: Prisoner; Activist; Martyr. These metaphors help us to imagine the kinds of rhetorical thinking necessary for a deeper understanding of the costs of human behavior as well as the potential for creating new visions and modes of witnessing. By witnessing orcas-as-prisoners, humans begin to see marine parks anew, as prisons, understanding their own complicity in the imprisonment of animal activists. Captive orca metaphors help to convey the actions of other-than-humans as rhetorically salient and politically motivated.

The humanist tradition of rhetoric has historically emphasized differences rather than similarities between humans and nonhuman animals. Attending to similarities between humans and other species is considered anthropomorphic; however, avoiding similarities is anthropocentric. Using case studies of feral children, this essay attends to the way similarities may be constituted across differences, particularly in cases where wolves domesticate human children. Domestication is the constitution of common sense. Aristotle theorizes common sense as an interspecies capacity, while Cicero contends it is innately human. The humanist tradition has favored Cicero’s rendering. This essay works through the consequences of this adoption and concludes by speculating on Aristotle’s notion of common sense as zoomorphism, a form of animal troping.

This brief essay examines the undervalued technê of vultures as they take up putrid material for their own sustenance. These broad-winged masters of the updraft glide along a dialectic between graceful and gross. Even grounded in the pragmatics of materiality and its decay, they nonetheless soar in our collective unconscious as psychopomps, guides on the bridge between the living and the dead, creatures of the uncanny and deeply symbolic. The essay uses Morton’s “dark ecology” and the intersection of rhetoric and magic to make sense of the rhetorical contributions of vultures.

A reflection on the rhetorical work of bestiaries that concludes a special issue on animal rhetoric in Rhetoric Society Quarterly.

At some point and somewhere in autumn 1862, poet Emily Dickinson saw a parade. The parade was a send-off for soldiers. One can imagine the scene: waving flags, hats, and handkerchiefs; gay explosio...

Friedrich Schiller may not be a household name among contemporary rhetoricians, yet since the 1960s Schiller’s critics have begun to take an interest in the rhetorical dimension of his aesthetic writings, particularly with respect to his Aesthetic Letters. These efforts, however, tend to focus on Schiller’s method of presentation rather than the possible rhetorical implications of the Letters’ key ideas and concepts. This essay proposes treating the Letters as an instance of implicit rhetorical theory, one that suggests an innovative model of rhetorical effectivity, according to which rhetoric enables people to experience the normative ideal of beauty as freedom.

Rhetorical studies has long worried about its identity as a critical discipline and a practical art. Since the Great Recession of 2008, a myriad of social and political forces has provoked a discourse about the vitality of the liberal arts, which brings this identity crisis to the fore. Defenders of the liberal arts have deployed a negative critical stance, positing the liberal arts as external to liberalism as a public culture. This stance limits criticism’s political potential because it ignores the productive role of liberal cultural constraints in forming social bonds and creating self-understandings. As the liberal arts grapple with an evolving liberty to learn, so too might the rhetorical arts commit to the productive possibilities of simulation and judgment. This path would respond to the needs of students, who find themselves between structural constraints and contingent possibilities for change.

This essay assesses W.E.B. Du Bois’s response to Booker T. Washington based on the economic principles structuring public-intellectual intervention in social crisis. Arguing that public-intellectual work relies on ethos-driven rhetorical engagement that conflates the public intellectual and his conceptual intervention as a single product to be marketed, I recontextualize the debate between the two thinkers in order to account for the intersection of their discursive activities in terms of competing public-intellectual models. While Washington relied on a closed-market model that situated him as the spokesperson for an otherwise silent black community, Du Bois worked to create opportunity for deliberation among a number of black publics, and Du Bois’s more democratically minded rhetorical modeling offers a version of public-intellectual work that resonates with the needs of the current moment.

The era between the Supreme Court’s (1875) Minor decision and the (1920) Anthony Amendment was marked by productive uncertainty about women’s citizenship status: they were citizens without the right to vote. This essay suggests that a handful of women seized upon the World’s Columbian Exposition to promote economic citizenship as an alternative for women. They promoted women’s economic participation in the fair’s dominant discourses of science and religion, and they rendered it a practice of citizenship in the language of republicanism and liberalism.

The intellectual’s role generally is dialectically, oppositionally … to challenge and defeat both an imposed silence and the normalized quiet of unseen power wherever and whenever possible.—Edward ...

Scholars in rhetoric have been slow to recognize children as capable of exercising rhetorical agency. This oversight inadvertently recapitulates the divestment of agency experienced by children who speak publicly about civic concerns. This essay examines the argumentative and organizational strategies of a group of children from New Mexico who worked in the early 1990s to publicize, design, and fund the Children’s Peace Statue and who repeatedly petitioned the Los Alamos County Council to accept the statue as a gift to the city of Los Alamos. Analyzing the children’s rhetorical strategies alongside responses of adult opponents, I show how opponents rejected the statue in part by resisting engaging with children as rhetorical agents. This research underscores the stakes of recognizing children’s agency as complexly meaningful.

This essay advances a theory of zoetropes, or rhetorical figures that modulate the social status of living entities. Using fetal memorialization at the National Memorial for the Unborn as a case study, I identify the humanizing zoetropes of naming (antonomasia), en/voicing (apostrophe), and en/facing (prosopopeia). While the malleability of the fetal entity lends itself toward zoetropes, arguably all subjects are made zoetropologically. To be tropologically animated, or given life, means immediate absorption into a biopolitical field of regulation. Humanhood is among the most consequential of biopolitical thresholds through which an entity can be zoetroped. This essay contributes to rhetorical theory by locating the tropological means by which entities gain the public status of humanhood. The biopolitical discourses that work to include entities into humanhood are the obverse side of the coin from the necropolitical discourses that work to exclude entities from humanhood.

This article considers how contemporary representations of child molesters in scholarly, political, and popular culture participate in projects that revolve around the recuperation of heteronormativity. I argue that these multimodal obsessions with child molestation displace the resilience of entrenched homophobic fears, prejudices, and dispositions, giving the lie to the commonplace that the political advance of same-sex marriage in the United States signals the apotheosis of gay rights. My analysis focuses on two representative popular and scholarly texts: the long-running television series Law and Order: SVU and a scholarly article about the Jerry Sandusky case published in jac. The former capitalizes on a combination of stranger and familiar child molester figures, reflecting a mix of popular sex panic mythology and social reality. The latter reenacts this combination, so the discourse about the Sandusky case becomes imbricated in the convergences between mythology and social reality that characterize the television show.

In light of the genuine disagreement between the seemingly non-rhetorical political philosophy of John Rawls and the philosophical rhetoric of the new rhetoric project I propose a re-reading of Rawls that will help move that project in a needed direction. This re-reading will make the case that (1) Rawls’s conception of justice implies a commitment to the reasonable that is very like the new rhetoric projects, that (2) their differences regarding distance—in particular the distancing strategies of impartiality and objectivity—can be reconciled, that (3) the major difference between them—that is, the role of the rational—comes down to Rawls’s willingness to try universalizing the good, and that (4) such universalizing is a resource of rhetorical particularity that adds value to the construction of the universal audience.

This issue of RSQ offers an intriguing showcase of the wide range of topics, places, and subjects that rhetoricians now study on a regular basis. We encounter a finely detailed portrait of the hist...