Abstract: This article argues that in his Philippos (Isoc. 5.149), Isocrates reinterprets the Socratic daimonion , transforming it from an inner ethical sign into a divine power legitimizing political action. Embedded in the speech's broader anti-Socratic polemic, this alteration aligns with Isocrates' conception of the politikos logos as a practical, audience-directed discourse. The daimonion passage thus exposes the philosophical foundations of Isocratean rhetoric: divine sanction for the interdependence of logos and praxis . By invoking a divine mandate that unites logos and praxis , Isocrates presents his logoi as performative texts capable of guiding Philip II of Macedon toward the common political good of Greece.

Abstract: Cicero's preface to De inventione 1 shows that his early understanding of the interdependence of philosophy and oratory, with particular emphasis on the importance of philosophy, was more advanced than it is usually thought. The thesis or the general question that opens the treatise showcases Cicero's ability to present Greek technical knowledge about rhetoric as a part of a broader—we may say philosophical—problem, foreshadowing the "thetic method" showcased in his later works. Both the preface to De inventione 1 and Cicero's criticism of Hermagoras's views on thesis at De inventione 1.8 reflect the influence of Philo of Larissa, suggesting that the treatise was not finished before 88 BCE.

Abstract: This article adds to readings of Book Two of Desiderius Erasmus's De duplici copia rerum ac verborum commentarii duo that emphasize the relationship of the rationes locupletandi to style and invention by re-reading this text with an eye toward structural invention. In doing so, this paper explores Erasmus's use of the Rhetorica ad Herennium and Quintilian's Institutio oratoria , as well as observations by Erasmus's contemporaries, to consider the extent to which the composition of Book Two may have been influenced by structural invention.

Abstract: Robert Herrick's central oxymoronic trope in Hesperides (1648) of diligent negligence has traditionally been understood in general aesthetic terms. This essay argues that this trope, particularly as evoked in the poem "Delight in Disorder," relates especially to the art of rhetoric and that it had special currency in the language of curiosity deployed in the rhetorical discourse of the period, especially in the area of preaching. The essay begins by situating Herrick's poem in relation to contemporary rhetorical thought distilled, from Cicero via Justus Lipsius, in John Hoskyns's Directions for Speech and Style and expressed in the sartorial metaphor of Herrick's poem. It then turns to contemporary homiletic discourse to tie these ideas into the language of curiosity as applied to questions of arrangement ( dispositio )—the central concern in the poem's examination of appeal in female "dress"—arguing that it is this rich rhetorical context that provides the energeia of Herrick's poem.

Abstract: This article offers an overview of the reception of Aristotle's Rhetoric and its audiences in and since its own time until the present day. It defines the three types of audience under consideration: Who was listening to or reading the treatise? What implied audiences did their versions of it envisage and construct responsively (or not) to Aristotle's implied audiences, internal and external? And who were the people in the audiences who did ultimately hear the speeches of those who had consulted Aristotle? It then summarises the major stages in the reception of the treatise from later antiquity through the Byzantine, Arabic and western Middle Ages, to its first Latin translations and printed editions in the Renaissance. Aristotle's Rhetoric is currently enjoying an efflorescence both in and beyond the Academy, especially in education, despite some challenges from postcolonial legal thinkers to its continuing relevance.

Abstract: Aristotle's use of endoxa (generally accepted opinions) in his account of emotions, Rhetoric 2.1–11, 1378a-1388b, is analysed from the perspective of authorial style and the audience. When Aristotle says (1.1.12, 1355a), that speeches for the "multitude" ( polloi ) should rely on generally accepted opinions, he reveals the significance of endoxa in illuminating the perspectives of the non-elite. The use of endoxa imports the language of "everybody," which has implications for how the work operates and its relationship to a democratic audience. The integration of familiar phrasing and vocabulary enhances its cogency for a heterogeneous audience. The explicit framing of shared views, signposted by collective language, sits alongside implicit engagement with both views and vocabulary that would be familiar to the audience from tragedy. Endoxa shed light on Aristotle's status as a writer, the cultural situatedness of his ideas, and the appeal of Rhetoric to a wider public.

Abstract: This article analyses the way Aristotle constructs the category of "everybody" in relation with himself and his treatise's audience. In the Aristotelian corpus, the noun anthrōpoi ("humans") is chosen when men as a species are contrasted with gods or animals, while the substantivized adjective pantes ("all"), as a universal quantifier, is used in contrast with smaller social subdivisions (e.g., "the majority," "the wise," etc.) and refers to "all men" in a distributive, rather than a collective, sense. Moreover, pantes may often be the subject of a first-person plural verb, thus explicitly including the observers—Aristotle and his readers/listeners—into the object of the observation. "Gnomic" anthrōpoi presents observations about humans as established truths from an external perspective whereas the "social" and hic et nunc character of pantes is at home both in demonstrative arguments and in the discussion of rhetorical tasks in the context of the Athenian democracy.

Abstract: This article investigates the conditions under which someone can be deemed an effective spectator of a poetic or oratorical performance, first considering Aristotle's distinctive theory of mimesis from Poetics . The question of whether Aristotle believes that spectatorship has a positive effect on the soul (not expressly dealt with in Poetics ) is illuminated by Aristotle's argument in Rhetoric that effective rhetorical performances produce psychic correspondences between speaker and audience member, something like "sympathies," crucial to Aristotle's theory of successful political persuasion and action. Aristotle coins a new term sunomoiopathein to explain how these sympathies obtain. The audience member in a rhetorical speech literally identifies with the character of the orator—an activity parallelled by the spectator's mimesis of the theatrical actor's actions. Hence, the dramatic and rhetorical stages become, for Aristotle, universal centres for learning about human character and its consequences for ethical and political action.

Abstract: Thomas Hobbes' 1637 adaptation of Aristotle's Rhetoric, A Briefe of the Art of Rhetorique , was the first English-language version of the ancient Greek treatise. It de-democratised it, rendering it useful to a leader who, in Hobbes' ideal polity, would have no need to contend with articulate subordinates. But it was hugely influential, being republished in various editions for practical use, rather than antiquarian interest, right through to the 20th century. This article sets the Briefe both in the political context in which it appeared, and against the background of Hobbes' earlier rhetoric-focused translation of Thucydides, motivated by his despair at the current political scene in the early 17th century. The intensity of Hobbes' engagement with Thucydides' accounts of Athenian orators illuminates his decision to study Aristotle's Rhetoric , the earliest extant handbook on persuasive speech and one produced in the context of the Athenian democracy so vividly portrayed in Thucydides.

Abstract: Teaching of Aristotle's Rhetoric at secondary level in Britain has, until recently, been largely confined to elite fee-paying schools, attended by only seven per cent of young people. But since 2020, several projects have challenged the status quo by creating freely accessible resources based on Aristotle's Rhetoric for all schools to use. This article provides an overview of the recent educational audiences for Aristotle's Rhetoric , including an experimental modern Aristotelian "triad" of ethos, pathos, and logos in a deprived school in Surrey, grassroots initiatives inspired by a 2022 Ofsted (Office for Standards in Education) Research Review for English, the activities of the Network for Oratory and Politics , debating competitions, and the introduction of the teaching of Aristotelian rhetoric in prisons. The article concludes by pointing to future possibilities for further widening of access to this text in British classrooms.

Résumé: Trente ans après sa parution, le livre de Laurent Pernot sur La rhétorique de l’éloge dans le monde gréco-romain reste un ouvrage pionnier dans le domaine de l’histoire de la rhétorique. L’article présente l’impact vivifiant et durable qu’a eu cet ouvrage sur le développement de trois champs de recherche en particulier : (1) le genre épidictique du discours, longtemps resté dans l’ombre des genres délibératif et judiciaire, (2) la rhétorique des époques impériale et tardo-antique, devenue maintenant un champ de recherche florissant, et (3) la rhétorique scolaire et l’enseignement de la rhétorique ainsi que les genres mineurs de la salle de classe (progymnasmata et déclamations), de l’époque de la Seconde Sophistique jusqu’à nos jours. On montrera dans quelle mesure l’ouvrage de Pernot a fait date et a inspiré de nouveaux chemins de recherche dans ces domaines.

Abstract: The article focuses on blame, the less fortunate pole of the pair on which the epideictic genre has traditionally been built. Picking up on Pernot’s idea that, despite its apparent symmetry, the relationship between praise and blame is in fact strongly unbalanced in favor of praise, a reflection is proposed on the role that the aggressive word, if relocated within the horizon of the epideictic genre, can still play in the public sphere.

Abstract: The preface provides a brief introduction to the five contributions collected in the issue and related to Laurent Pernot’s book La rhétorique de l’éloge dans le monde gréco-romain thirty years after its publication. The preface also highlights the main breakthroughs that Pernot’s book has made, constituting a methodological model for any research on ancient rhetoric. The book’s comprehensiveness and modernity in its approach to authors, works, genres, contexts and ideas is also emphasized.

Abstract: This article provides a systematic analysis from an emic (culture-specific) perspective of the role of implicitness in classical Chinese rhetoric. Although implicitness is among the defining characteristics of East Asian rhetorical traditions and contributes to misunderstanding of ancient Chinese texts, there has been limited discussion of the role played by implicitness in classical Chinese rhetoric and argumentation. This article explicates the nature of implicitness rooted in the high context Chinese language, literary, and philosophy traditions, and explores the function of implicitness as a strategic means of persuasion in influential texts in the Chinese rhetorical tradition. The essay contributes to a multicultural knowledge of Chinese classical rhetoric beyond the Eurocentric traditions for understanding rhetoric, language, and communication in non-European cultures.

Abstract: This paper relates the modern invective “topoi,” important in research on Cicero’s speeches, to ancient rhetorical theory as present in Cicero’s De inventione . A particular proximity is evident in the doctrine of indignatio , which lists loci communes in which “topoi” such as the tyrant or the sacrilegious are implicitly recognizable. I shall examine the relationship between the rules on loci communes and the “topos” of the sacrilegious in this paper, using Cicero’s speeches against Verres as an example: Impiety, a frequently ignored object of Cicero’s invectives, is thus brought into connection with his theoretical utterances. In doing so, I shall briefly discuss Verres’s depiction as a sacrilegious person in general and its references to other speeches of Cicero. Mainly, however, I focus on the use of the motif in the indignationes of the actio secunda in Verrem . Here, Cicero’s productive use of the teachings of Greek theory becomes apparent.

Abstract: I argue that in De inventione 1.1–5, Cicero reconciles technical rhetoric with Roman culture by crafting a justificatory narrative for rhetoric’s place at Rome. Cicero employs a calculated lexical strategy and redefines eloquentia in a way that shifts the meaning of the word to embrace ἡ τέχνη ῥητορική. Cicero further justifies rhetoric by emphasizing its utility for the Roman aristocracy and for the Republic. In the final analysis, Cicero argues for the value of technical rhetoric by demonstrating its compatibility with the values that underpinned Republican political culture.

Abstract: This paper highlights the importance of an audience-centric approach in the study of Athenian forensic rhetoric and leverages insights from Social Identity Theory and Burke's concept of 'identification' to examine courtroom speeches. Litigants, perceiving the Athenian dikastai as a distinct group marked by a salient social identity, rhetorically employed the group's prototypes, norms, and interests to establish their identification—and underscore the opponent's division—with the audience. This prominent role of social identity and the potential for jury bias affecting the large audiences of dikastai prompt a reconsideration of the nature of Athenian trials and suggest that, in addition to upholding the law, Athenian courts functioned as platforms for the imposition of social and legal conformity.

Abstract: Ennodius' panegyric for Theoderic the Great shows the employment of Roman rhetorical tradition and republican-era virtues to legitimise the new Germanic ruler of Italy. After Ennodius' general strategies to depict Theoderic as a Roman are discussed, this paper analyses two specific samples from the speech which show the use of traditional symbols, exempla , and even Ciceronian conceptions of tyranny alongside contemporary views of Romans and barbarians. These strategies were used to shape a version of Theoderic that removed the ruler from his Germanic background and reinterpreted him as a Roman ruler.

Reviewed by: Translation and the Rediscovery of Rhetoric by Michelle Bolduc Denise Stodola Michelle Bolduc, Translation and the Rediscovery of Rhetoric, Studies and Texts 217. Toronto, CA: Pontifical Institute of Mediaeval Studies, 2020. 443 pp. ISBN: 978-0-88844-217-8. Many scholars have worked to uncover the transmission of rhetorical texts over time, which is important but nothing new; however, this book takes a novel and illuminating approach in examining a specific case of the transmission of Cicero diachronically by delineating its transmission from Cicero to Brunetto Latini's translation of Cicero and then to Jean Paulhan's translation of Latini's translation of Cicero, and finally, to Perelman's and Olbrechts-Tyteca's New Rhetoric Project. Significantly, the book posits a close relationship between rhetoric and translation, and does so by exploring the different meanings of the medieval term of translatio and using the notion of translatio as the organizing metaphor overall. Indeed, the work argues that the New Rhetoric Project grew out of this line of transmission and did so through both the literal and metaphorical meanings of the notion of translatio. In order to support these assertions, Bolduc presents us with very thorough and meticulously documented research. She provides an extensive bibliography of seventy-one pages, which is subdivided into two major categories: "Pre-Modern Works (before 1800)" and "Modern Works (after 1800)." Her bibliography includes works in many different languages, and she herself, as indicated in "A Note on Translation," has performed all of the translations unless indicated otherwise in the text. Moreover, each chapter includes numerous notes, each of which is painstakingly thorough. Just as an example, the first chapter contains one hundred twenty-one notes, while the second contains two hundred and sixty-five. In addition to using such high-quality scholarship methods, Bolduc does a good job of organizing her chapters: before launching into the chronology of the transmission in the third chapter, her second chapter conveys the different facets of the word translatio and exactly what that term brings to the discussion of the roots of the New Rhetoric Project. As Bolduc points out, translatio means not only the act of literally putting a text written in one language into a different language, but it also takes on additional types of meanings as generated in the Middle Ages. In fact, in the Middle Ages, translatio also included the metaphorical meaning of the [End Page 446] term. In other words, the term takes on the meaning of transcultural transmission of ideas and a sort of recontextualization of those ideas. Moreover, the act of translating a text includes this kind of transcultural transmission and recontextualization. In showing the chronological movement of the argument she is making, chapters two through five are in chronological order. In the first of these chronological chapters, entitled "Cicero: Rhetoric and Translation for the Roman Republic," Bolduc focuses on Cicero's translation of Greek sources and the manner in which he was integral in the "transfer of knowledge from Greece to Rome" (58). Cicero's translation and translation function to show that Latin, as a language, could transmit knowledge as readily as Greek, that the Romans were legitimate heirs of Greek knowledge, and could ultimately move even beyond what they inherited from the Greeks. Ultimately, however, Cicero's political aims despite, and perhaps because of, his renowned eloquence, led to his execution after the assassination of Julius Caesar. Cicero thus became synonymous with the demise of the Republic itself. This focus on the connection between rhetoric and civic concerns persists throughout the rest of Bolduc's chapters. The focus on the metaphorical meaning of translatio and its application to this line of transmission becomes clearer as the chapters progress. Chapter three is entitled "Bringing Ciceronian Rhetoric to the Florentine comune: Brunetto Latini's Translation of Cicero," and in it Bolduc posits that Latini's translation of Cicero is done as a response to his exile, which occurred for political reasons: he was a leading figure of the Guelph party, which suffered a defeat at Montaperti. As such, La Rettorica was shaped metaphorically by Latini's political context. As Bolduc asserts, "Latini transfers the Roman story of the conspiracy of...

Abstract: Gorgias's Encomium of Helen stands out as more than a display speech: it is a sophisticated statement on fifth century Greek life. Within a mythic framework, it presents Gorgias's post-Eleatic understanding of the world, including new ways of conceiving the logos within the finite boundaries of human life. I show how Gorgias's thoughts build out of Empedocles's cosmology and stylistics, leading Gorgias to consider more deeply how language and world go together. I demonstrate that the order of Gorgias's four causes is cyclical, which allows Gorgias to make gradated distinctions about responsibility. Gorgias's exploration of responsibility enables him to portray the world as something that continually marks and molds human being, and this includes the logos . Gorgias also addresses temporality, which not only imposes existential limits on human capacity but also contours language itself. Ultimately, the Helen conducts third-order (self-reflexive) thinking by marshalling a battery of rhetorical resources designed to attune an audience to how their own participation in the logos generates and sustains its powers. In effect, what the Helen is about is the work that the Helen does. Through a mixture of new insights into persuasion, language, temporality, and psychology, combined with self-reflexive rhetorical work, the Helen inspires further thought about key aspects of Greek existence.

Abstract: "Are we not condemned to live in our exposure to one another, sometimes in the same space? Owing to this structural proximity, there is no longer any 'outside' that might be opposed to an 'inside,' no 'elsewhere' that might be opposed to a 'here,' no 'closeness' that might be opposed to a 'remoteness.'" Taking inspiration from Achille Mbembe's (2019), 40, "necropolitical" analysis of slavery in colonial contexts as a "structural proximity," this article explores Cicero's use of the image of a slave (idealized as "ideal" as well as vilified as violent) in the Catilinarians .

Abstract: Ḥunayn ibn Isḥāq (192–260/808–873) is mainly known as a translator of Greek works into Arabic, but he was also a prolific author. This article focuses on one of his least known treatises, On Vines ( Kitāb al-Karma ), which still remains unedited. On Vines is an eclectic and unclassifiable work that combines different genres. It has been traditionally considered a dietetic treatise on the properties of vine products inserted in the Galenic tradition. But On Vines is also a disputation on the excellence of trees written in the form of questions and answers and, ultimately, a polemical encomium of wine that relies for its effect on the opinions of ancient Greek authorities such as Homer, Diogenes, Aristotle, Socrates or Theophrastus. In this article I analyse the structure of the treatise, identifiying its generic affiliations and the rhetorical strategies deployed by Ḥunayn. I discuss specially the long sections on wine and Ḥunayn's defence of the virtues of this drink against its critics, arguing that the structure of the treatise is also determined by the religious implications of praising wine in an Islamic environment.

Largely disparaged by readers since the eighteenth century but revered before then as a guide to living and dying well, the Tusculan Disputations has throughout its long reception been acknowledged as the most rhetorical of Cicero's dialogues. This essay takes as its point of departure not only this acknowledgment but the principal interlocutor's key comparison between finding the appropriate status or "issue" in a legal case and selecting a circumstantially sensitive strategy when offering consolation for the loss of a loved one. It argues, with the help of Cicero's rhetorical works, that he deploys rhetorical status, with its three questions (conjectural, definitive, and qualitative), to structure the conversation, thereby redressing the perceived failure of Plato's Phaedo to provide adequate guidance for navigating life's vexations, including pain, depression, anxiety, and death.

Reviewed by: The Orator Demades: Classical Greece Reimagined through Rhetoric by Sviatoslav Dmitriev Gunther Martin Sviatoslav Dmitriev, The Orator Demades: Classical Greece Reimagined through Rhetoric. New York, NY: Oxford University Press, 2021. 354 pp. ISBN 978-0-19-751782-6. The sub-title reveals that this book is not a biography of the orator Demades; it does not describe the work, life, and character of a leading politician in the waning days of Athenian independence. One may instead call it an anti-biography in that it undertakes the deconstruction of nearly all existing evidence about Demades's life and rhetoric. Far from being purely negative, it offers a thorough study of the way in which the rhetorical culture from the Hellenistic to the Byzantine Era constructed and moulded its own "Demades," subjecting this phantasmagoria to its own ideas about [End Page 212] the social, moral, and rhetorical qualities of good and bad orators and to its own purposes in propagating these ideas and the concomitant values. Literary sources paint a picture of Demades as a major force in "pro-Macedonian" politics in Athens after the battle of Chaeroneia in 338, i.e., a proponent of a non-confrontational relationship with Philip II and Alexander the Great. The many witticisms ascribed to him show a teller of truth, fearless in the face of monarchs and the democratic mob, making him immensely quotable. While previous biographies of Demades have struggled to distinguish trustworthy information from fanciful anecdotes and to assign the former their historical setting, Dmitriev proposes to cut the Gordian knot by discarding all evidence that is not from Demades's lifetime as fabrication of the later rhetorical educational system, in which progymnasmata and declamations drew on classical (pseudo-)quotes and (often historically impossible) scenarios. His argument is based on an impressive array of material that exposes many of the quotes as stock material ascribed to different characters by different ancient authors, the anecdotes as tropes, for example about corruption, dealing with the masses or flattery. What is left is a small number of references in the Attic orators and epigraphic evidence. One inscription (IG II2 1623, B 166-167), which appears to show Demades's commitment in an operation directed against Macedon in 341/340, is viewed as proof that Demades was by no means a supporter of appeasement or even pro-Macedonian. Dmitriev's scepticism deprives us of many cherished sources, such as Plutarch's Lives of Demades's contemporaries. But if Plutarch was indeed so steeped in the culture of his days that he fell for the inventions of the rhetorical school, so be it: we should be grateful for the purge of misleading material. However, despite the impressive cumulative power of Dmitriev's parallels and his construction of a largely coherent picture of the transformation through rhetorical culture of "Demades," the pendulum swings too far to the side of scepticism (not of the Pyrrhonian kind) when all the later testimonies are discarded as products of a later age. The evidence may be rejected as unreliable, but Dmitriev insists that it is definitely fabrication. Sometimes, however, tropes and clichés may not be pulled out of thin air, and he rarely asks where information may have come from and for which reasons one may have invented biographical snippets (other than the needs of the school room and the self-affirmation of the educated class). Plutarch often drew on contemporary (now lost) sources, not only historians such as Theopompus but also compilations of personal attacks from comedy. The trope of Demades having been a sailor would be in line with Aristophanes's mocking description of Cleon as a tanner. Moreover, in his dismissal of the literary sources, Dmitriev even doubts the authenticity of Hyperides's Against Diondas and both his and Dinarchus's Against Demosthenes. Methodologically problematic is the dismissal of tropes as late because of their "rhetorical tone": that seems to presuppose that the polemicists of the fourth century—i.e., the orators, the "rhetorical" historians, and the comedians—did not adopt a rhetorical tone. (Dmitriev himself, by the way, slams those who accept alleged quotes by Demades on the basis that they sound authentic.) [End Page...

In memoriamMarc Van Der Poel (1957–2022) Mike Edwards It is with a heavy heart that I write this personal tribute to my dear friend Marc van der Poel, who passed away on 18 December 2022. I do not need to remind readers of Rhetorica of the tremendous service Marc gave to the International Society for the History of Rhetoric over three decades, with repeated stints on Council, his long and distinguished editorship of the journal (2011–2018), and his Vice-Presidency and subsequent Presidency of the Society, which was equally distinguished and also long, being uniquely extended for a year due to the Covid crisis and forced postponement of the 2021 Biennial Conference. He bore the pressures that situation brought with his usual calmness, professionalism, and good humour. Away from ISHR, Marc was a distinguished Professor of Latin. Born on 4 February 1957 in the Dutch town of Geldrop, just east of Eindhoven, Marc read Classics at the Catholic University of Nijmegen (now Radboud University). After graduating in 1979 he studied for a Diplôme d'Études Approfondies at the University of Tours before taking his Masters cum laude at Nijmegen in 1983, with a dissertation on Seneca the Elder. He was already deeply interested in Neo-Latin and went on to study for his doctorate under the supervision of Jan Brouwers and his friend and mentor Pierre Tuynman. Marc was awarded his PhD in 1987, with a thesis (in Dutch) entitled The 'declamatio' among the humanists. Contribution to the study of the functions of rhetoric in the Renaissance. This was the beginning of a long and highly productive career dedicated to the study of the humanists and humanist rhetoric, in particular Rudolf Agricola, which took him immediately to the USA on a Fulbright award and a two-year post at Trinity College, Hartford, Connecticut. Further research posts followed at Nijmegen and at the Constantijn Huygens Institute in The Hague, accompanied by books in French and English on Agricola, until his appointment as Professor at Nijmegen in 1999. While continuing to research and publish extensively, Marc [End Page 111] was also dedicated to the teaching of Latin language and culture, and on numerous occasions we discussed his heavy teaching load, which he was always determined to carry out to the very best of his not inconsiderable ability. He supervised seven PhD students, while performing the other duties of a Professor, including being Head of Department and Associate Dean of the Faculty of Arts. On one of his annual summer visits to Oxford when already in his early nineties, Jerry Murphy asked me if I would help to ensure that his project on Quintilian would come to fruition, should anything happen to him. I was of course deeply honoured and very happy to agree, especially because it afforded me the opportunity to collaborate closely not only with Jerry but also with Marc. He and I spent many happy hours together editing the submissions to the Oxford Handbook of Quintilian, in his home and in mine, and online when the coronavirus struck, with Jerry always eager to contribute by email. While working closely with him, I came to realise at first hand what a tremendous scholar Marc was, as well as his ability to make tough decisions. He saw this major project through to completion in time for Jerry to hold a copy of the volume, and it was a proud moment for both of us on 21 December 2021 when we were able to launch the Handbook at Radboud University, online because of the virus but the two of us together in spite of it. It is a serious loss to scholarship that Marc did not live to finish his edition, with commentary and translation, of Agricola's important work De inventione dialectica. He also recognised, throughout his career, the high importance of accurate bibliographies and was working on one of Agricola for the Oxford Bibliographies Online series. Totally at ease with all six languages of the Society, as well as Greek, Marc was fluent in French and English, which I used to tease him he spoke with an American accent and vocabulary. But he was so much more...

Reviewed by: Rhetoric and Scripture in Augustine's Homiletic Strategy. Tracing the Narrative of Christian Maturation by Michael Glowasky Rafał Toczko Michael Glowasky, Rhetoric and Scripture in Augustine's Homiletic Strategy. Tracing the Narrative of Christian Maturation, Supplements to Vigilae Christianae: Texts and Studies of Early Christian Life and Language 166. Leiden, NL: Brill, 2021. 195 pp. ISBN 978-90-04-44668-7. Augustine's rhetoric is experiencing a new wave of scholarly interest. Michael Glowasky's PhD monographic thesis is among the growing number of explorations of Augustine's rhetorical practice, unique in focusing solely on Augustine the preacher. The introduction (1-29) first presents the reasons for selecting this subject and reflects on the problems of studying Augustine's sermons as a coherent corpus. Next, he proposes classifying them into three categories based on the audience's "stages of spiritual maturation" (15): catechumens, neophytes and the faithful. This is novel, as scholars usually discern between catechumens and others, because the rules of participation in liturgy differed between them. Glowasky corroborates his decision with passages from two sermons (353 and 392) in which Augustine makes a parallel between the age of innocence of the newly baptised and infants. Glowasky's division of audiences into three categories is crucial for the whole study, constituting the basis for the selection of material and the method of communicating findings. The grouping is simple and elegant. Closing the introduction, Glowasky outlines his method for approaching Augustine's use of rhetoric and scripture in these three groups. First, he redefines the classical concept of narratio, to apply it more broadly as a way of communication that may replace logical argument to "communicate deeper meaning with more persuasive and emotive force" (23). Glowasky assumes that Augustine drew here on a long Latin rhetorical tradition and made use of narratio in two senses. Firstly, narratio is the story God tells the faithful through creation, history and Scripture. Secondly, the Scripture was understood as the narratio of the sermons. Furthermore, he assumes Augustine used a different type of narratio addressing different groups, applying a forensic narratio addressing neophytes, a deliberative type addressing catechumens, and, preaching to the faithful, "draws out more fully the dialectical quality of narratio." Chapter 2 (30-56) explores the notion of narratio more deeply, building on John O'Banion's controversial claim that, for Quintilian, narratio was [End Page 207] "the orator's fundamental art" (341) and was understood as a thought process and way of communicating rather than a part of speech.1 Glowasky believes that Augustine shared this tradition and hence saw narratio as "a ready-made tool to be used to refer to the strategic ordering of temporal events in order to convey an author's particular meaning" (36). Narratio could substitute logical argument and be more persuasive if ordered properly. Glowasky again turns to O'Banion and Kenneth Burke to explain that Augustine treated "narratio primarily as a tool for interpreting Scripture" (41) but, contrary to these two scholars, links this thinking with the prior rhetorical tradition. This tradition seemingly emphasised that narratio proved to be the best tool for conveying meaning. Augustine presented Scripture as a coherent and reliable narratio in De doctrina Christiana and employed it as the narratio of his sermons. Glowasky bases his thesis on O'Banion article on Quintilian. However, Quintilian says various things about narratio throughout his vast work—some contradictory. But the main difficulty is that nothing suggests that Augustine knew the Institutiones well. They were not used as manuals of rhetoric at that time, when teaching was dominated by De inventione and Rhetorica ad Herennium and many books drawing on them, authored by Marius Victorinus, Grillius and other rhetores latini minores. Chapter 3 (57-88) is dedicated to proving the thesis that Augustine's sermons for catechumens seek to persuade them to enter the Catholic Church as the only place where salvation is attainable (57). Glowasky observes how Augustine's technical advice concerning preaching to the catechumens from De catechizandis rudibus shares much with Cicero's view of narratio in judicial oratory. Augustine's two sample speeches from the same book focus on describing the character of the Church through narratio...

In early Greek theoretical descriptions of rhetoric peithō and logos both emerge as crucial elements. However, historical scholarship on rhetoric has generally focused on logos at the cost of any sufficient understanding of peithō. This essay examines peithō within a text that predates the descriptions of rhetoric formulated by Gorgias, Plato, and Aristotle—Aeschylus's Oresteia. I argue that, throughout the speeches of Athena at Eumenides 778-891, Aeschylus displays highly sophisticated argumentative techniques (forms of logos) that anticipate principles outlined in Aristotle's Rhetoric. At the same time, Aeschylus highlights peithō as an essential characteristic of Athena's rhetorical effectiveness. In so doing, Aeschylus prepares the way (in practice) for what Greek sophists and philosophers will later articulate (in theory): that logos and peithō are inseparable and equally important components of effective rhetoric.

Reviewed by: Metanoia: Rhetoric, Authenticity, and the Transformation of the Self by Adam Ellwanger Ryan McDermott (bio) Adam Ellwanger, Metanoia: Rhetoric, Authenticity, and the Transformation of the Self, University Park, PA: The Pennsylvania State University Press. 2020. 202 pp. ISBN: 978-0-271-08593-7. This book moves metanoia and related concepts of transformation and conversion to the center of our theoretical understanding of ethos. Whereas for Aristotle ethos had depended on the audience—did they consider the speaker trustworthy?—now the speaking subject determines how ethos ought to be recognized, and the audience must defer to the subject's self-understanding. As a rhetorical device, Ellwanger shows, metanoia is one of the most important means by which subjects can establish ethos in either of these models. This book's consistent concern is to analyze how, precisely, metanoia is employed in the service of ethos in various contexts and rhetorical and ethical models. At its best, Ellwanger's study adopts a comparative method—what he calls "paratactical rhetorical analysis"—that allows different understandings of metanoia to clarify each other by contrast. Ellwanger also approaches his topic diachronically, telling a story of development or transformation in the practices of metanoia. This narrative gives the book its structure, moving from classical and ancient Jewish sources to early Christianity, then the Protestant Reformation, post-Enlightenment modernity, and what Ellwanger characterizes as the postmodernity of today. Each chapter's narrative section culminates with a theoretical elaboration, which is then worked out in a section of comparative examples. This reviewer found the heuristic, second section of each chapter the more effective. For example, Chapter One compares five different Christian conversion stories (all post-1850), including the Sioux Indian Ohiyesa's memoirs of his transition From the Deep Woods to Civilization, two accounts of conversions in China, and two testimonies from members of the rock band Korn. Ellwanger is able to compare these diverse experiences with impressive conceptual clarity. The major conceptual contrast that runs throughout the book is that between metanoia and epistrophe. When speaking of the contrast, Ellwanger characterizes epistrophe as a 360-degree conversion, a return home. He reserves metanoia for 180-degree conversions, which renounce the past self and result in a rebirth, a replacement of the original subject by a "completely" new subject. In Ellwanger's account, all Christian metanoia "is a substitutive transplanting of identity," and it "locates the substitution at the core of one's being" (95). Modern, secular conversions can also involve renunciation of a previous self, but they lean more heavily on epistrophic unveiling of and return to the original, authentic self. Epistrophic conversion never renounces the real self, but rather the former illusion of self. Theoretically, this contrast harbors considerable explanatory power. It helps make sense of why ethos can reside alternately in audience or speaker. When a speaker seeks to establish ethos by claiming that her previous self is dead and she is now a new (and better) self, she might appeal to the audience to authenticate whether she is indeed new and better. But when a speaker [End Page 93] claims to have discovered and returned to her original, authentic self, she expects the audience to acknowledge her authority to authenticate herself. The contrast between ethoi established by metanoic or epistrophic conversion narratives plays out in fascinating ways in the contrast between Bruce Jenner's coming out as gender-transitioned Caitlyn Jenner and Rachel Dolezol's racial transition from identifying as a White woman to identifying as a Black woman. In public responses to each narrative (which unfolded roughly contemporaneously), Ellwanger identifies both metanoic and epistrophic discourses. Each kind was employed by both critics and defenders of the respective claims to identity. The conflict between metanoic and epistrophic understandings of identity transition help account for the intense scrutiny and controversy each story attracted. The weakest part of the book is its narrative of secularization, which frames Christian and modern models of conversion as mutually exclusive. Ellwanger asserts that "in Judeo-Christian thinking metanoia and epistrophe were two fundamentally opposed models of conversion" (100). By contrast, "the definitive feature of modern transformation is a reconciliation of" the two models (p. 143). Likewise, "Christianity is especially...

Reviewed by: The Ethics of Persuasion: Derrida's Rhetorical Legacies by Brooke Rollins Mario Telò (bio) Brooke Rollins, The Ethics of Persuasion: Derrida's Rhetorical Legacies, Classical Memories/Modern Identities. Columbus, OH: Ohio State University Press, 2020. 230 pp. ISBN: 978-0-8142-1424-4. There aren't many bold books on ancient Greek rhetoric. When I say "rhetoric," I mean specifically the corpus of speeches of the orators of the fifth and fourth centuries bce, and by "bold" I mean scholarship that does not treat these texts simply as historical documents or stylistic paradigms but as complex literary constructions that invite theoretically engaged approaches. I can think, for example, of Victoria Wohl's Law's Cosmos: Juridical Discourse in Athenian Forensic Oratory (New York, NY: Cambridge University Press, 2010), which focuses on how the very idea of the law—conceptualized as a self-styled notion of authority—affects the arguments of judicial oratory. We should be grateful to Brooke Rollins for having produced another big, bold book on a body of work that most often receives the empiricist and historicist treatment prevalent in the field of classical studies. This book has left me with the uplifting impression that, inspired by Rollins, more work in a similar vein will soon follow and that the world of fourth-century bce orators can finally gain the attention of those outside of classics. Rollins stages a compelling encounter between Gorgias, Lysias, Isocrates, and Plato, on the one hand, and Derrida on the other, engaging with the philosopher's late period, in the 1990s, when he produced a rich set of ethically and politically oriented writings. This orientation has always been central to the project of deconstruction. Rollins relays Derrida's formulation: "the thinking of the political has always been a thinking of différance and the thinking of différance always a thinking of the political" (9). Nevertheless, there is no doubt that the Derrida we see here is more Levinasian than Heideggerian; it is a Derrida deeply attentive to the implications of alterity for hospitality, friendship, and democracy. [End Page 95] Rollins is interested precisely in how the interruptive force of alterity is thematized by oratory's constitutive reliance on the address—to judges in a courtroom, to an assembly, and to listeners gathered for a specific occasion or implied, abstract, "ghostly" readers. Her main goal is to show that "when the trace of the other interrupts identity, persuasive instrumentalism implodes" (5). This implosion is not simply the failure of the speech's argumentation, its surrender to the inevitable powers of indeterminacy. The emphasis is, rather, on the ethical affirmation that derives from the unsettling of identity brought about by the projection toward an other that is the address. As Rollins put it, "We encounter no controlling, autonomous speaking subjects here, but beings constituted (and so interrupted) in an encounter with difference" (6). The claim to authority, to a kind of indivisible, closed-off truth, is contradicted by the very opening to the outside (the speaking to) that is intrinsic to the conception of a speech. In this perspective, the speech becomes "a nontotalizable encounter, in which responsibility, negotiation and decision are owed to the other" (6). Persuasion, the alleged primary function of speech-writing, is thus complicated by an ex-cess, an ethical responsibility, emerging from "the unsettling moment of rapprochement with the unassimilable other" (37). In this way, persuasion can be regarded "not as a traditional communicative transaction, but as a possibility given only by way of our ongoing responsibility to and for the nonpresent other" (41). It becomes the staging of an aporetic moment, the opportunity for "a response in which both self and other are transformed" (45). In the chapter on Gorgias, Rollins focuses on the much-discussed Encomium of Helen, pushing against the apparent takeaway of the speech, an affirmation of logocentrism, of the affective power of logos. As Rollins observes, "Helen is marked, engraved, written by what is radically other to her" (61). The upshot is that "the subject is nothing but the effect of affirming the other's unwilled address" (63) and so is the all-encompassing, fetishized logos, another, albeit depersonalized, Über-subject, at...

Reviewed by: Discours. Livres XXXIV, XXXV & XXXVI by Libanios, and: Libanius: Ten Mythological and Historical Declamations by Libanius Fabrizio Petorella (bio) Libanios, Discours. Livres XXXIV, XXXV & XXXVI, texte établi et traduit par Catherine Bry, Collection des universités de France Série grecque—Collection Budé 550. Paris, FR: Les Belles Lettres, 2020. 278 pp. EAN: 978-2-251-00637-6. Libanius, Libanius: Ten Mythological and Historical Declamations, ed., intro., trans. and notes, Robert J. Penella. Cambridge, GB: Cambridge University Press, 2020. 420 pp. ISBN: 978-1-108-48137-3. Our knowledge of Late Antique rhetorical school practice has been recently enriched by several studies focused on Libanius' works: in the last decades, the Antiochean rhetor has been the subject of key monographs and academic articles on upper-class education in the Later Empire and [End Page 104] many of his writings have been edited and translated into modern languages.1 The two volumes discussed here are part of this upsurge of interest in Libanius's teaching activity. Furthermore, they are meant to lay the foundations for future studies aimed at contributing to the debate on Late Antique paideia. Antiochean school life is at the core of the orations edited and translated by Catherine Bry. Her volume, which is the result of her doctoral research at the École Pratique des Hautes Études of Paris, opens with a brief introduction clarifying why the three Libanian speeches she takes up deserve to be analyzed together: composed in the second half of the 380s, they all stem from problems related to Libanius's role as a teacher. Thus, Orations 34, 35, and 36 provide a vivid testimony about the teaching of Greek rhetoric in the Eastern Empire and the issues that even a renowned sophist might face. These initial remarks are followed by an extremely accurate section devoted to philological aspects. Even though Bry acknowledges the importance of the last edition of the three speeches (published by Richard Foerster in 1906), she considers that work too distant from modern philological conventions.2 As a result of a rigorous re-examination of the whole manuscript tradition, she integrates the descriptions of the sources given by Foerster, Jean Martin, and Pierre-Louis Malosse with her personal observations, thus offering a detailed presentation of all witnesses and a stemma codicum for each of the three orations.3 In this well-ordered preliminary phase, Bry demonstrates a scrupulously honest approach, enabling the reader to access and—if (s)he wishes—to question her philological work. After a list of abbreviations and a bibliography (significantly divided into a section specifically devoted to the edition of the three speeches and a general bibliography), comes the core of the volume. Every oration is preceded by a brief and clear introduction, where the reader finds information on the date and circumstances in which Libanius originally delivered his speech and on the audience he intended to address, as well as a rhetorical analysis of the following text and a list of its previous editions and translations. [End Page 105] In contrast to Foerster, Bry opts for positive apparatuses and avoids mentioning orthographical variants, unless they have some morphological (and, consequently, semantic) value. This approach (which does not prevent her from quoting the conjectures of previous editors when necessary) has the merit of making her edition a very practical tool for the study of the three orations and their textual history. The translation heads in the same direction. It is clear and original and allows the reader to easily grasp the main aspects of Libanius' oratorical performances, accurately transposed into a modern language. In these respects, the volume shows clearly how scholarly accuracy and readability can be combined, thus producing an edition that can be appreciated on several levels. To complete this picture, Bry's commentary is agile, but exhaustive. Her explanatory notes reveal once more a strong interest in the context in which the orations were originally performed and in their rhetorical features. Libanius' words are analyzed in relation to Late Antique rhetorical theories and to their application at school (see, for example, the entry concerning the role of memorization in the learning process at pp. 43–44, n. 55). Particular attention is...

Reviewed by: The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past by Matteo Barbato Christine Plastow (bio) Matteo Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past. Edinburgh, GB: Edinburgh University Press, 2020. 252 pp. ISBN: 978-1-4744-6642-4. Barbato's book offers a new analysis of Athenian ideology through the application of a New Institutionalist approach to the city's democratic institutions as demonstrated by their use of stories from the mythical past. He argues for a middle ground between Marxist and culturalist understandings, characterising Athenian ideology as value-neutral, flexible, normative, constructive, and bidirectional. This is illustrated through an analysis of the varied presentations of four myths across several institutional contexts: particularly the epitaphioi logoi, but also tragedy, Assembly and forensic speeches, and private genres. An introduction lays out the structure of the book and summarises previous approaches to Athenian ideology; there is a particular focus on the Marxist approach of Nicole Loraux and others, and the culturalist approach illustrated by the work of Josiah Ober. The second chapter explores Athenian knowledge of mythology, identifying the theatre as its main source but also noting the importance of religious festivals such as the Panathenaia, public institutional contexts, and private learning. The third chapter establishes Barbato's theoretical approach, drawing on New Institutionalism to argue that the different democratic institutions of Athens had their own discursive frameworks and that discourse within them was necessarily structured by these: the need to create an imagined community in the funeral speeches; the requirement to argue in favour of justice in the law courts; the principle of advantage for the Athenians in the Assembly, and both justice and advantage in the Council; and the ability to play with the ideological frameworks of other institutions and the need to appeal to a diverse audience at the dramatic festivals. The subsequent four chapters examine the use of four stories from the Athenian mythic past in these institutional contexts and in private genres: the concept of Athenian autochthony, the sheltering of the Heraclidae, the Amazonomachy, and the assistance provided to Adrastus against Thebes. A short conclusion summarises the book's arguments and contextualises its contributions to the study of Athenian ideology, democracy more broadly, and interactions between Classics and political science. [End Page 88] There is much to commend Barbato's book. His analysis of Athenian ideology highlights two important points that are not prominent in the work on the subject to date. First, he emphasises that Athenian ideology was not fixed but fluid and dynamic, and that the presentation of ideological material necessarily differed based on the context in which it was delivered. This is an important point to grasp to understand the Athenians' apparent tendency to contradict themselves from source to source. Barbato successfully illustrates the appropriateness of different perspectives in different institutional contexts. For example, his nuanced analysis of the various versions of the myth of Adrastus presented in Lysias' funeral oration, Euripides' Suppliant Women, and Assembly speeches convincingly shows how the emphasis on or exclusion of certain narrative features—such as the hybris of the Thebans—can be manipulated to evoke aspects of the democratic ideology suitable to the setting. Second, he is right to draw attention to the fact that ideological material not only describes the audience's viewpoint but also moulds it by demonstrating a norm to which they are expected to conform, touching implicitly on an important point regarding the cognitive effects of rhetoric. Indeed, this methodology in combination with a cognitive approach could produce a particularly strong reading: for instance, how was the ideological result affected by the movement of audience members between the institutions and their memory of the different versions they had heard in other arenas? Barbato is working within a particular school of thought in the study of Athenian oratory that proposes that strict expectations of acceptability were in place in the various contexts of public speaking. Indeed, in his conclusion he summarises that the institutionalist reading of fixed discursive parameters in the institutions "corroborates the view that Aristotle's subdivision of the discipline into three genres was based on the observation of actual oratorical practice" (219). While the...

Reviewed by: Empire of Eloquence: The Classical Rhetorical Tradition in Colonial Latin America and the Iberian World by Stuart M. McManus Don Paul Abbott (bio) Stuart M. McManus, Empire of Eloquence: The Classical Rhetorical Tradition in Colonial Latin America and the Iberian World. Cambridge, GB: Cambridge University Press, 2021. 300 pp. ISBN: 978-1-108-83016-4. The title of Stuart McManus's book might lead readers to expect a history of rhetoric in the Americas. That expectation would be perhaps misleading, for the "empire of eloquence" extends far beyond the New World and encompasses all the territories that were under the direct control or indirect influence of the Spanish and Portuguese monarchies. It was a realm that included portions of Europe, North and South America, Africa, and Asia. It was, like a later empire, a vast domain upon which the sun never set. It was also a polity of remarkable duration, beginning in the sixteenth century and continuing well into the nineteenth. Most importantly for readers of Rhetorica this empire was also a place where "neo-Roman public speaking was the archetypal ordering mode in Iberian urban settings, and a powerful tool for spreading ideas, building political consensus, bolstering religion and articulating standards of public behavior that could take place in Latin, European vernaculars and indigenous languages" (5). [End Page 97] The immense geographical and chronological scope this empire requires a correspondingly comprehensive research endeavor. And so, the author helpfully includes a map of some of his extensive research travels. The inclusion of this map leads to the inevitable question: where in the world is Stuart McManus? The answer, it seems, is that while preparing this book he might have been found in any number of far-flung archives and libraries. The result of McManus' scholarly travels is a study that is, in his words, both "meta-geographical" and "polycentic." He contends that "the early modern Hispanic monarchy, and arguably the Iberian world as a whole, cannot usefully described only in terms of a series of bilateral relationships between the crown and subject territories" (197). Accordingly, McManus traces the interconnections between the practice of rhetoric in the various colonies, enclaves, dependencies, allies, and outposts that made up the Iberian world. And despite the great diversity of that world, its rhetorical culture exhibited remarkable consistency and continuity. Most notably, "the early modern Iberian world saw an unprecedented flowering of epideictic oratory" (40). The Empire of Eloquence is, therefore, a cultural and intellectual history constructed around the oration and, in particular, the epideictic oration—sermons, academic discourses, civic celebrations, and funeral orations. This work is, therefore, a history of oratory rather than a history of rhetoric (in the sense of the rhetorical theory and precepts found in the handbooks and treatises of the early modern period). This is not to say these handbooks and treatises are neglected—they are not—but simply that they are ancillary to the story of the oration. Indeed, one of the strengths of McManus' book is that it analyses an impressive variety of neglected, and mostly unpublished, speeches. These are important artifacts that have been often overlooked by scholars in favor published, and thus more accessible, rhetorical treatises and textbooks. This intellectual history is comprised of a series of case studies which typically examine either individual orators or a particular variety of epideictic oratory. An example of the latter is the study of the epideictic oratory following the death of Philip IV in 1665. The Spanish King's death prompted commemorations (exequias) which included funeral oratory as well as poetry, ephemeral architecture, and other memorial forms. McManus studies 42 exequias between 1665 and 1667 which were celebrated from "the Philippines to Flanders and from Mexico to Milan" (51). The content of funeral orations reveals a remarkable similarity despite their wide geographical distribution. These encomia were, of course, speeches praising Philip's virtues, most notably justice and religious devotion. But they also emphasize that Philip's virtues should be embraced and emulated by the citizens and authorities who inhabited the empire, thereby strengthening its political and social structures. Thus, these funeral orations were, according to McManus, a form of "virtue politics" that served both to honor the...

Reviewed by: Architects of Memory: Information and Rhetoric in a Networked Archival Age by Nathan R. Johnson, and: Excavating the Memory Palace: Arts of Visualization from the Agora to the Computer by Seth Long David Marshall (bio) Nathan R. Johnson, Architects of Memory: Information and Rhetoric in a Networked Archival Age. Tuscaloosa, AL: The University of Alabama Press, 2020. 205 pp. ISBN: 978-0-8173-2060-7. Seth Long, Excavating the Memory Palace: Arts of Visualization from the Agora to the Computer. Chicago, IL: The University of Chicago Press, 2020. 243 pp. ISBN: 978-0-226-69514-3. Is memory the sleeping giant of the five parts of classical rhetoric? Some rhetoricians have been skeptical of the entire art of memory enterprise, denying essentially that there are any artificial means of training natural capacities for memory. But many have been believers, and there are vivid arguments asserting how memory as the fourth of those classical parts underwrites and illuminates each of the others. Memory is invention by another name, because the treasure house of previous performances is also a store of potential recombinations. In the most famous of the ancient mnemonic exercises, practitioners were asked to use a familiar architectural form—a sequence of rooms in a home they knew well, for instance—as a background and storage facility for items they wished to remember, and in the emphasis on sequencing there is a logic and practice of arrangement. (Cicero relayed an origin story for this topos about the Greek poet Simonides: during a performance at a dinner, he was called away; while he was away, the roof collapsed killing those within, mangling their bodies beyond recognition; but Simonides was able to identify the dead because he recalled where each guest had been sitting—and the inference was that visualizing figures against a ground is the secret of memorization.) When it comes to the work of symbolizing items to be set against this imagined background, moreover, we are certainly in the domain of style and trope. In the example that Pseudo-Cicero made famous (Rhet. Her., 3.20.33–34), we are asked to picture a scene in which a ram's testicles hang from the fourth finger of a man's hand. The goal of such imagining is to more securely recall facts that are relevant to a legal case we are memorizing—namely, the facts of an inheritance (Romans made purses from scrotums) and the availability of witnesses (testicle and testimony share an etymology). And, as for delivery, the deep paradox of memory is that organizing and practicing the passage of things from the present into the past is in fact one of the keys to performing in the moment: it is as if the artisan of a well-constructed and vividly-appointed memory palace is like an acrobat with every potential move memorized and at-hand equidistant as it were from the here and now of performance. There is thus a lot to say about the rhetorical dimensions of memory, and taken together the two books reviewed here, Nathan Johnson's Architects of Memory and Seth Long's Excavating the Memory Palace, make wide-ranging use of memory's rhetorical histories to make claims about contemporary mnemonic practices and possibilities. Nathan Johnson makes a pitch for the significance of the material infrastructures of memory work, and he anchors this pitch in histories of [End Page 100] the different cultures of Library Science and Information Studies after World War II in the United States. Johnson organizes his attention around two significant figures and their respective institutional contexts: Dorothy Crosland, a librarian at Georgia Tech from 1925 (and head librarian from 1953–1971), and Robert S. Taylor, who wrote the influential work The Making of a Library (1970) and who, within a year of his appointment as Dean in 1973, changed the name of the School of Library Science at Syracuse University to the School of Information Studies. Johnson does note the different trajectories that each of these individuals represents. In his narrative, Crosland represents a library sciences profession that women dominated and that was often coded as a "feminine" form of labor, and Taylor represents the rise of...

Reviewed by: The Chattering Mind: A Conceptual History of Everyday Talk by Samuel McCormick Daniel M. Gross (bio) Samuel McCormick, The Chattering Mind: A Conceptual History of Everyday Talk. Chicago, IL: University of Chicago Press, 2020. 326 pp. ISBN: 978-0-226-67763-7. Implicitly McCormick's book addresses a question that is urgent in the US academic context, where current rhetoric and communication practices are in fact much studied: Why study history at all? At best, so the skeptic might offer, historical work provides some interesting background to the pressing problems of today. At worst, historical work exacerbates some of those same problems around rhetorical power by simply by spending too much time on received traditions. (I've long admired Malea Powell's sly and self-consuming conference paper title "Aristotle Is Not My Father.") At the same time a set of distinct answers to this history question has been brewing at The University of Chicago Press, thanks in large part to the late editor extraordinaire Douglas Mitchell, who had himself learned about rhetoric from the late century Chicago scene, and Richard McKeon in particular. The series Mitchell started at Chicago "Rhetoric and Communication" has published different types of concept-oriented histories by scholars including Nancy Struever, John Durham Peters, Debra Hawhee, David Marshall, and now Samuel McCormick. Taken together, this group of scholars shows how rhetoric and communication can't be studied adequately without some strong historical version of conceptual work, because that is how the very [End Page 90] things we wish to study appear as such in the first place. In what follows I discuss how McCormick's book makes the case elegantly. First of all, why for McCormick "conceptual history," especially as it would apply to "everyday talk" counterintuitively? Shouldn't we study everyday talk by recording and coding ordinary speakers in face-to-face settings? No doubt, replies McCormick, such grounded study of the first type gets at something sociological (2). But how can we study the very concept of everyday talk as it has shifted significantly online for instance, showing up as "chat," which can't be the same thing? For that sort of study, historical work on the concept is essential, because that is the only way we know what our object of study is in the first place. It is not "conversation," which McCormick calls an interpersonal modality, that achieved its highest art and greatest conceptual clarity in the Enlightenment. At the same time, it is not public sphere discourse legitimated by (again Enlightenment) institutions of oratory and journalism (291). Instead, McCormick argues with a nod to paradox, "everyday talk" is a distinct concept that rises with modernity and its industrializing momentum (4), what Kierkegaard first identifies as snak. This is where McCormick must demonstrate—and he does so beautifully—why we turn to Kierkegaard at this point of inquiry, and not only to his rich archive of wagging tongues, noise and nonsense, cliché and bombast, wordplay and witticism, tangent, reprise, gossip, gimcrack, diversion, duplicity, tedious anecdote, absurd abstraction, abrupt interjection, and endless logorrhea (44). Methodologically, McCormick's powerful point is that snak is the concept that names this verbal efflorescence, and Kierkegaard's work is where the concept appears in its sharpest and critical form. If we studied for instance only Gert Westephaler's fictional talk, or the philosophical talk of Hegel's Danish parrots (44), we would lose track of the concept snak altogether, and thus we would not really understand what we were talking about ourselves: an irony that McCormick has to dance with throughout this substantial section steeped in Kierkegaard's first language Danish, and in his vast corpus that we no longer know how to handle academically. One outstanding virtue of McCormick's book is that it will teach a new generation of scholars what Kierkegaard did besides anticipate existentialism. The next section of the book, a book that runs 326 pages in total, picks up the work of Martin Heidegger, who was himself a keen reader of Kierkegaard. Now focusing on the 1920s, which were for Heidegger both a period of tremendous intellectual ferment that includes his 1924 lecture course on Aristotle's Rhetoric and...

This paper examines how Cicero forges a late style in the Second Philippic that reflects the political stance he adopts in the face of existential crisis. The fluidity of Cicero’s trademark, consular hypotactic style hardens into a paratactic, rigid crisis style in the Philippics, where Cicero’s arguments for extra-legal measures reveal his shift towards a Catonian view of reality in which, he, his style, and Rome itself must be sacrificed in order to be preserved. Nevertheless, and reflecting the Machiavellian paradox that republics must often be destroyed in order to be saved and renewed through re-founding, Cicero preserves stylistic continuity through variation. His late style is the paradigmatic classical republican response to the crises that republics, then and now, inevitably engender.

This paper examines how Cicero forges a late style in the Second Philippic that reflects the political stance he adopts in the face of existential crisis. The fluidity of Cicero’s trademark, consular hypotactic style hardens into a paratactic, rigid crisis style in the Philippics, where Cicero’s arguments for extra-legal measures reveal his shift towards a Catonian view of reality in which, he, his style, and Rome itself must be sacrificed in order to be preserved. Nevertheless, and reflecting the Machiavellian paradox that republics must often be destroyed in order to be saved and renewed through re-founding, Cicero preserves stylistic continuity through variation. His late style is the paradigmatic classical republican response to the crises that republics, then and now, inevitably engender.

Reviewed by: De la “agudeza” al “gusto.” Cicerón, entre el Barroco y la cultura ilustrada by Javier Espino Martín Genaro Valencia Constantino Javier Espino Martín. De la “agudeza” al “gusto.” Cicerón, entre el Barroco y la cultura ilustrada. Cuadernos del Centro de Estudios Clásicos 62. Ciudad de México, MX: UNAM, Instituto de Investigaciones Filológicas, 2019. 305 pp. ISBN 978-607-30-2747-2. Este libro es un verdadero desafío conceptual y un profundo estudio sobre la retórica ciceroniana en diversos horizontes culturales y estéticos de la temprana Modernidad; valiéndose de la propuesta hermenéutica que ha desarrollado en los últimos años en torno a la “estética de la recepción”—con base principalmente en Jauss e Iser—, Javier Espino entrega una investigación muy bien documentada, razonada y original acerca de los mecanismos literarios que hicieron de Cicerón un multiforme estandarte para ideologías educativas y movimientos políticos y religiosos varios. Esta obra, ingeniosa y de buen gusto, requiere una lectura atenta debido a la complejidad de todo el engranaje textual que el autor despliega con el fin de trazar los rasgos que caracterizan el pensamiento retórico del arpíñate, apropiado y manipulado en la estética del Barroco y la Ilustración. El autor se propone explicar los tres grandes escenarios históricos y estéticos en que se entendía de una manera particular la retórica y el lenguaje de Cicerón: en primer lugar, “una retórica artificiosa, basada en un tipo de escritura abstrusa y compleja”, que sería la barroco-jesuítica; en segundo, “una retórica ordenadora y clarificadora de ideas”, que evolucionó gracias al racionalismo ilustrado; y por último, “una retórica como referente de un gusto estético tanto literario como artístico”, de matriz sensista, empirista y prerromántica (11). Para lograr tal cometido, Espino inicia el periplo de su investigación exponiendo detalladamente los conceptos ingenium y decorum acordes con la teoría retórica de Cicerón, por medio de un repaso sucinto desde la propia antigüedad griega con Gorgias, Platón y Aristóteles, entre otros más, para establecer algunos fundamentos retóricos y poéticos, hasta las teorías de los romanos Cicerón y Quintiliano en torno al par de conceptos que son clave en la recepción posterior, al ser adoptados más tarde por la tradición medieval escolástica y la renacentista. En este punto, se hace, para todo el estudio, una esencial distinción entre modus rhetoricus y modus philosophicus: el primero “se liga a una forma de entender el lenguaje y la expresión humana más creativos e imaginativos” y el segundo “se asocia a una forma más filosófica y lógica de entender el entramado lingüístico humano” (15). [End Page 412] Estas dos nociones son la base para concebir la articulación hermenéutica entre los textos y el hilo conductor del libro. Resulta indispensable, como marco teórico del cual proceder, el apartado consagrado a la polémica del ciceronianismo (33–41), pues constituye la discusión propiciada y propulsada por no pocos pensadores de diversas latitudes principalmente entre los siglos XV y XVI, sobre cómo plantear un lenguaje adecuado no sólo para transmitir el pensamiento antiguo, sino para influir a partir de él de una forma determinante en el escenario político, social y religioso europeo. Dos son las propuestas que se pueden destacar en el ciceronianismo.· una en la que Erasmo de Roterdam figura como el mayor exponente y que consiste en un eclecticismo retórico, sin implicar un menosprecio de Cicerón, sino un empleo razonado del arpíñate, a más de otros tantos autores posibles de la antigüedad clásica, tardía, cristiana y medieval, en vista de amoldarse con la doctrina cristiana antiprotestante y sin filtraciones de doctrinas paganizantes; la segunda es realzada por Julio César Escalígero, quien aconsejaba, además de un acertado eclecticismo, una apropiación, habilitada para sus propios tiempos y condiciones, de los ideales políticos, éticos y sociales de Cicer...

This article argues that the catachrestic usage of “affection to mean “affectation” in Shakespearean drama may be best understood with reference to Quintilian’s Institutio oratoria, which employs catachresis in using the existing Latin word adfectatio to render the Greek word ϰαϰόζηλον [cacozēlon]. Quintilian’s influential picture of the all-encompassing rhetorical vice of adfectatio, his catachrestic practice, and his descriptions of catachresis as both a necessary extension of the meaning of an existing word and a poetic device, appear to have influenced Shakespeare’s portrayal of some of his most complex and articulate characters, among them Hamlet and Leontes (of The Winter’s Tale). Through these characters and their catachrestic speeches, we are forced to contend with the possibility that their “affections” may be nothing more (or less) than “affectations.”

Anaxagoras is a missing author in the history of Greek rhetoric. His style has often seemed archaic and naive, unworthy of in-depth study. Nevertheless, the main so-called Gorgian figures are present in his fragments. They are not used with simply ornamental purposes but with a strongly expressive and even speculative intent. By examining in detail some texts (Lanza frr. B12; B6; B4), such systematicity and speculative depth of the use of the main rhetorical figures can be detected. Thus some conclusions about the contemporary Athenian culture can be inferred.

This essay explores a nexus of related concepts—authorship, authenticity, and authority—as they impinge upon one another and on the experience of reading, particularly in the case of “canonical” authors such as Aristotle. Aristotle’s own Rhetoric and Poetics are considered together in light of these concepts, as well as in terms of seven constraints that operated upon Aristotle as a thinker and writer. Twentieth-century theories of reading are adduced in an examination of the rhetorical dimensions of Aristotle’s own notion of authorship. The essay also examines the rhetorical forces entailed in the editing and publication of authors known only from ancient manuscripts, and in the reading of legal and sacred texts.

Reviewed by: Lives, Letters, and Quilts: Women and Everyday Rhetorics of Resistance by Vanessa Kraemer Sohan Sarah Walden Vanessa Kraemer Sohan. Lives, Letters, and Quilts: Women and Everyday Rhetorics of Resistance. Tuscaloosa: University of Alabama Press, 2019 232 pp. ISBN 978-0-8173-2038-6 In Lives, Letters, and Qailts, Vanessa Kraemer Sohan argues for the value of “everyday rhetorics of resistance” or “the conscious, purposeful recontextualization of the seemingly ordinary means and materials available in order to mediate thought and action, and to persuade others” (3). She examines three women or groups of women who demonstrate the power of persistent, everyday acts that recontextualize the means available to them in a particular time, place, and space. Throughout the book Sohan emphasizes two key arguments. First, she argues for the importance of a translingual and transmodal framework in order to avoid oversimplifying language, to understand difference as the norm, to “recover and reclaim the ways individual composers recontextualize within and across languages, genres, modes, and media,” and to adopt “more democratic and descriptive approaches to language” (9). Sohan’s second key argument involves the need to expand what counts as rhetoric, to redefine resistance, and to reframe how scholars situate rhetors who do not necessarily fit within the typical heroic narratives. For example, when Sohan discusses the ministry of Eliza P. Gurney, she describes the legend that one of Gurney’s letters was in President Abraham Lincoln’s breast pocket the night he was assassinated. She writes, in one of the most powerful lines of the book, that this myth serves as “a reminder of how a powerful, feminist rhetorical figure can be pigeonholed and, as a result, remain hidden in plain sight, because her rhetorical practice is evaluated solely in relation to the men with whom she came in contact, rather than on its own merit” (70-71). Sohan’s commitment to feminist rhetorical scholarship is clear throughout the book as she works to articulate and examine the everyday rhetoric available to women and to argue for its value as a site of study. In chapter one, Sohan explores the letter-writing campaigns of the Townsend Movement, a populist movement that advocated pension reform for the elderly by establishing local clubs that could organize and promote the plan through letter-writing campaigns, voter-registration drives, and petitions. These clubs promoted literacy through workshopping letter-writing, which allowed members to “collaboratively imagine” their future without financial worries (41). Pearl Buckhalter, president of the Oregon [End Page 209] City, Oregon, Townsend Club No. 1, is an example of a leader who recontextualized the means available to position herself as an expert, using her own experience as her ethos, rather than simply repeating the words prescribed by Townsend headquarters (52). Sohan argues convincingly that the translingual and transmodal literacy practices of the Townsend Movement allowed individuals like Buckhalter to transform their lives through the literacy training they receive as part of their activism, even if the movement they promote ultimately fails, as the Townsend Movement did. Nevertheless, she argues, this is exactly why rhetorical scholars must fight against the impulse to examine only heroic narratives of activism and must include the everyday in their analyses. In chapter two, Sohan examines the life and work of Quaker minister and activist Eliza P. Gurney. Gurney, Sohan argues, skillfully blends the epideictic form of classical rhetoric with the “nondirective, nonconfrontational, conversational rhetorical approach” of the Quaker community (71-72). Sohan examines several key parts of her ministry: her development as a minister, her traveling ministry in Europe, and her relationship with President Lincoln. Sohan argues that Gurney harnessed silence and kairos to establish an ethos with potentially hostile audiences, at a time when ethos was assumed to be more fixed than fluid. In her discussion of Gurney’s meeting and correspondence with Lincoln, Sohan demonstrates how Gurney recontextualized the epideictic to develop a relationship with the president and to plead with him to imagine a more peaceful and just world. In this chapter, Sohan significantly builds on prior scholarship on Gurney to establish her as a skillful activist and rhetorician through a detailed exploration of Gurney’s speeches, letters, and meetings. Chapter three is perhaps...

Reviewed by: Persuasion, Rhetoric and Roman Poetry by Irene Peirano Garrison Michele Kennerly Irene Peirano Garrison. Persuasion, Rhetoric and Roman Poetry. New York and London: Cambridge University Press, 2019. 295 pp. ISBN 978-1-316-21935-5 In our free-verse universe, poetry only seems unbound; every so often, it is invoked precisely because it cannot shake common knowledge of its traditional formal and affective structures. For instance, in the 1980s, New York governor Mario Cuomo distinguished courtship from leadership with his quip “you campaign in poetry, but you govern in prose.” In the run-up to the 2008 presidential election, Hillary Clinton used the line against Barack Obama, attempting to call into question his ability to pivot from charming to commanding. In 2020, then California senator Kamala Harris, interviewed while seeking her party’s nomination for the presidency, explained that policy proposals have “to be relevant,” not “a beautiful sonnet,” suggesting form can come at the expense of function. These examples show how orators operating in a tricky rhetorical culture use poetry and prose to differentiate modes of influence. They are part of a lengthy lineage. In Persuasion, Rhetoric and Roman Poetry, classicist Irene Peirano Garrison makes what is not the first case but what may be the fullest that distinctions posited between ancient poetry and oratory, verse and talk, poetics and rhetoric, are not fixed and absolute but strategic and contested. What is at stake in the making of those distinctions? That is an important question to ask of any time period, but Peirano Garrison s focus on Rome’s early imperial period sets her up to oppose what for a long time was prevailing scholarly opinion: that, during that period, the purity of poetry was adulterated by rhetoric, with Ovid being the first faulty filter. Peirano Garrison challenges the logic (and imagery) of that opinion, arguing that the very assumption that poetry and rhetoric were ever self-evidently [End Page 211] discrete and separate is not supported by the ancient evidence. To make her case, Peirano Garrison partitions that evidence into three sections: 1) Poetry in Rhetoric; 2) Oratory in Epic; 3) “Rhetoricizing” Poetry. A short introduction offers operative definitions of a few key terms. The first part begins with the chapter “Poetry and Rhetoric and Poetry in Rhetoric,” in which Peirano Garrison stretches from Gorgias to Derrida to take the long view of purported disassociations, connections, and interrelations between the two verbal arts. Pinpointing imperial Rome, she identifies eloquentia and facundia as terms for capacities of powerful and fluent speech that accommodate both orators and poets. It is precisely because they share in those capacities that orators and poets pursue and argue about who does what better under their respective constraints. The remainder of the chapter spotlights pleasure (voluptas), showiness (ostentatio), and enhancement (ornatus), since debates about the closeness of poetry and oratory tend to bunch around those concepts. The second chapter, “Poetry and the Poetic in Seneca the Elder’s Controuersiae and Suasoriaeseeks to understand and then correct the misguided view—in Seneca’s time and now, to the degree that anyone still clings to it—that the popularity of declamation in the early imperial period indexes its broken (that is, poeticized) rhetorical culture. Garrison focuses on how Seneca, himself from Spain, vaunts a Spanish orator (Porcius Latro) over an ostensibly eastern orator (Arellius Fuscus), because Latro instructs in what an uncorrupt, properly Roman oratorical style should sound like. Whereas Fuscus’s concoctions are bad imitations of good poets, Latro’s controlled persuasions render him so exemplary a speaker that Ovid and Vergil emulate him in their verse (74). “The Orator and the Poet in Quintilian’s Institutio Oratoria,” the final chapter in this section, ranges across the Institutio but dwells on book-rolls 8, 9, 10, and 12, since it is there that Quintilian most explicitly erects boundaries between poetry and oratory, even while he quotes and borrows extensively from Vergil to specify an orator’s unique training and trajectory. In this first part of the book, readers may notice Peirano Garrison’s unflagged (and frequent) use of the word “prose” in her discussions and translations. It seems important, even helpful, to her...

In MemoriamJerry Murphy (1923–2021) Don Paul Abbott James Jerome “Jerry” Murphy died on Christmas Eve, 2021, at the age of 98. His death marked the end of a very long and a very productive life. As readers of this journal will know, Jerry exercised a remarkable influence over the history of rhetoric and those of us who study it. This influence was a result, in part, of an impressive record of publication extending over a remarkable 60 years. Jerry wrote about Classical, Medieval, and Renaissance rhetoric, composition and argumentation, pedagogy and bibliography, and more. Fortunately for us, his scholarly works remain readily available to us in libraries and data bases. His scholarship speaks for itself and so it is Jerry himself that I want to speak about. I first met Jerry sometime in the late 1970s. It was a meeting that would change the trajectory of my professional life. He had taken an interest in my work, encouraging me to pursue certain avenues and to forgo others. Fortunately, I had the good sense to follow his advice. I soon learned that I was by no means unique—Jerry regularly mentored young scholars in the United States and beyond. And his support often meant more than simply encouragement. Those whose work he found promising would frequently be included in his various projects: anthologies, conferences, symposia and more. For Jerry was an impresario, an organizer, and a promoter of rhetorical scholarship in ways that benefitted many individual careers and the development of the field itself. He was, after all, one of the six founders of this society and the founding editor of this journal. And, when he perceived there [End Page 109] were too few publishers of historical scholarship, Jerry simply founded his own publishing house, Hermagoras Press. My association with Jerry became closer when, because of him, I was appointed to the faculty of the University of California, Davis in 1982. I remain grateful for his confidence in me to this day. My initial appointment was in the Department of Rhetoric which, of course, Jerry had established in 1965. Having him as a colleague was rather like having my own personal consultant. I would regularly go to Jerry with questions about the project I was working on at the time and he would invariably know the answer or know how to find the answer. Thus, I was distressed when he decided to retire in 1991. But I needn’t have worried because, while he may have left the University, he didn’t really retire. Indeed, after his official retirement he continued to be remarkably productive, writing or editing six books. Happily, he remained alert and intellectually engaged until just a few days before his death. His final publication, The Oxford Handbook of Quintilian, which he co-edited, arrived exactly one week before he died. He feared he would die before he saw this, his last publication, and so he was delighted to be able to hold it in his hands. Jerry was, then, in every sense, a gentleman and a scholar. In particular, he was a profoundly kind man who was extremely reluctant to express a negative opinion about anyone. His inherent kindness was apparent in the many scholars he aided and encouraged, but it was also evident in his extensive and varied efforts as an editor. He was careful to avoid harsh criticism of others’ material even when he regarded it as deficient. Rather, he always attempted to bring out the best in the work of others by gentle prodding and careful questioning. As a result of Jerry’s fundamental humanity, the number of people around the world who regarded him as a friend and advisor is really quite extraordinary. Jerry Murphy was my friend and colleague for over 40 years. And while I still find it difficult to believe he is gone, I take solace in remembering that he led a very long—and very good—life. [End Page 110] Don Paul Abbott University of California, Davis Copyright © 2022 International Society for the History of Rhetoric

This essay explores a nexus of related concepts—authorship, authenticity, and authority—as they impinge upon one another and on the experience of reading, particularly in the case of “canonical" authors such as Aristotle. Aristotle’s own Rhetoric and Poetics are considered together in light of these concepts, as well as in terms of seven constraints that operated upon Aristotle as a thinker and writer. Twentieth-century theories of reading are adduced in an examination of the rhetorical dimensions of Aristotle’s own notion of authorship. The essay also examines the rhetorical forces entailed in the editing and publication of authors known only from ancient manuscripts, and in the reading of legal and sacred texts.

Book Review| February 01 2022 Review: Editorial Bodies: Perfection and Rejection in Ancient Rhetoric and Poetics, by Michele Kennerly Michele Kennerly, Editorial Bodies: Perfection and Rejection in Ancient Rhetoric and Poetics. Columbia: University of South Carolina Press, 2018. 242 pp. ISBN: 9781108426237 David L. Marshall David L. Marshall University of Pittsburgh Search for other works by this author on: This Site PubMed Google Scholar Rhetorica (2022) 40 (1): 91–94. https://doi.org/10.1525/rh.2022.40.1.91 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Twitter LinkedIn Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation David L. Marshall; Review: Editorial Bodies: Perfection and Rejection in Ancient Rhetoric and Poetics, by Michele Kennerly. Rhetorica 1 February 2022; 40 (1): 91–94. doi: https://doi.org/10.1525/rh.2022.40.1.91 Download citation file: Ris (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 ContentRhetorica Search This content is only available via PDF. © 2022 by The International Society for the History of Rhetoric. All rights reserved. Please direct all requests for permission to photocopy or reproduce article content through the University of California Press's Reprints and Permissions web page, http://www.ucpress.edu/journals.php?p=reprints.2022The International Society for the History of Rhetoric Article PDF first page preview Close Modal You do not currently have access to this content.

This article examines the influence exerted by the Aristotelian cognitive metarhetoric over the treatment of memory in Book 3 of the Rhetorica ad Herennium. Sections 3.16.28–29, 3.19.32 and 3.22.35–37 are read against the backdrop of the core principles of Aristotle’s psychological treatises on mind and memory, De Anima and De Memoria et Reminiscentia, together with the multifaceted concept of energeia, found in these treatises as well as in the Rhetoric and the Metaphysics. The results suggest that the psychology of memory of the Rhetorica ad Herennium and its rhetorical products are indebted to Aristotelian philosophy, with particular emphasis on the imagines agentes within the mnemonic system per locos et imagines.

Book Review| February 01 2022 Review: The Reception of Cicero in the Early Roman Empire: The Rhetorical Schoolroom and the Creation of a Cultural Legend, by T. J. Keeline T. J. Keeline, The Reception of Cicero in the Early Roman Empire: The Rhetorical Schoolroom and the Creation of a Cultural Legend. Cambridge: Cambridge University Press, 2018. 388 pp. ISBN: 9781108426237 Martin T. Dinter Martin T. Dinter King’s College London Search for other works by this author on: This Site PubMed Google Scholar Rhetorica (2022) 40 (1): 90–91. https://doi.org/10.1525/rh.2022.40.1.90 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Twitter LinkedIn Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Martin T. Dinter; Review: The Reception of Cicero in the Early Roman Empire: The Rhetorical Schoolroom and the Creation of a Cultural Legend, by T. J. Keeline. Rhetorica 1 February 2022; 40 (1): 90–91. doi: https://doi.org/10.1525/rh.2022.40.1.90 Download citation file: Ris (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 ContentRhetorica Search This content is only available via PDF. © 2022 by The International Society for the History of Rhetoric. All rights reserved. Please direct all requests for permission to photocopy or reproduce article content through the University of California Press's Reprints and Permissions web page, http://www.ucpress.edu/journals.php?p=reprints.2022The International Society for the History of Rhetoric Article PDF first page preview Close Modal You do not currently have access to this content.

Book Review| February 01 2022 Review: Chain of Gold: Greek Rhetoric in the Roman Empire, by Susan Jarratt Susan Jarratt, Chain of Gold: Greek Rhetoric in the Roman Empire. Carbondale: Southern Illinois University Press, 2019. 200 pp. Anna Peterson Anna Peterson Penn State University Search for other works by this author on: This Site PubMed Google Scholar Rhetorica (2022) 40 (1): 103–105. https://doi.org/10.1525/rh.2022.40.1.103 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Twitter LinkedIn Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Anna Peterson; Review: Chain of Gold: Greek Rhetoric in the Roman Empire, by Susan Jarratt. Rhetorica 1 February 2022; 40 (1): 103–105. doi: https://doi.org/10.1525/rh.2022.40.1.103 Download citation file: Ris (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 ContentRhetorica Search This content is only available via PDF. © 2022 by The International Society for the History of Rhetoric. All rights reserved. Please direct all requests for permission to photocopy or reproduce article content through the University of California Press's Reprints and Permissions web page, http://www.ucpress.edu/journals.php?p=reprints.2022The International Society for the History of Rhetoric Article PDF first page preview Close Modal You do not currently have access to this content.