Isocrate emploie le mot philosophia en trois sens distincts: (i) la sagesse pratique commune à tous les hommes; (ii) tout système d’éducation; (iii) l’éducation qu’il pratique lui-meme, la seule vraie, Il se sert d’oppositions entre les trois pour cacher un paradoxe: qu’il veut son propre philosophie à la fois près de la sagesse quotidienne, et d’une perfection et valeur unique. Comme les discours chez Thucydide, ses oeuvres écrites crystallisent la rhétorique quotidienne de la polis; mais en lui otant son aspect antilogique, elles créent un logos politikos unifié, harmonieux, bienséant, mais dépourvu des ressources de sa propre critique.

Abstract Although conventional views about late nineteenth-century rhetoric highlight a shift from oratory to composition and from classical rhetoric to a “new” rhetoric with origins in Scottish rhetoricians (with a loss of scholarship and quality), James M. Hoppin's Homiletics can be grouped with an increasing number of works that complicate such views. Hoppin focuses on oratory; reveals an especially broad and scholarly knowledge of classical, religious, and foreign rhetorics; uses a complex of ideas called “uniformitarianism” to justify his primary focus on classical rhetoric; and achieves high quality. His concept of invention has both classical and Christian roots in a complex relationship reflecting both scope and narrowness.

Abstract Ancient India formalized rhetorical debate in the Sanskrit Nyāya Sūtras. Still influential, they remain relatively unknown because India is thought more mystical than logical, because Nyāya has been misinterpreted through Greek logic and terminologies, and because of its epistemology and soteriology. Perrett's four Western “approaches” to India—“magisterial,” “exoticist,” “curatorial,” and “interlocutory”—provide perspective. Magisterial blindness and exoticist assumptions prohibit understanding of Nyāya and delay its inclusion in rhetorical studies. A curatorial/interlocutory approach (translation and elucidation) reveals Nyāya's nature, as well as its similarities with Aristotle's enthymeme and example, enriching our understanding of the history and nature of rhetoric.

Research Article| January 01 2007 The Oldest Extant Rhetorical Contribution to the Study of Fallacies (Cicero On invention, 1.78–96, and Rhetoric to Herennius, 2.31–46: Reducible to Hermagoras?) Antoine Braet Antoine Braet Search for other works by this author on: This Site Google Philosophy & Rhetoric (2007) 40 (4): 416–433. https://doi.org/10.2307/25655290 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Antoine Braet; The Oldest Extant Rhetorical Contribution to the Study of Fallacies (Cicero On invention, 1.78–96, and Rhetoric to Herennius, 2.31–46: Reducible to Hermagoras?). Philosophy & Rhetoric 1 January 2007; 40 (4): 416–433. doi: https://doi.org/10.2307/25655290 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2007 The Pennsylvania State University2007The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Research Article| January 01 2007 The Sounds of Silence: Rhetoric and Dialectic in the Refutation of Callicles in Plato's Gorgias Rod Jenks Rod Jenks Search for other works by this author on: This Site Google Philosophy & Rhetoric (2007) 40 (2): 201–215. https://doi.org/10.2307/25655268 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Rod Jenks; The Sounds of Silence: Rhetoric and Dialectic in the Refutation of Callicles in Plato's Gorgias. Philosophy & Rhetoric 1 January 2007; 40 (2): 201–215. doi: https://doi.org/10.2307/25655268 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2007 The Pennsylvania State University2007The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Book Review| January 01 2007 The Secret History of Emotion: From Aristotle's 'Rhetoric' to Modern Brain Science The Secret History of Emotion: From Aristotle's 'Rhetoric' to Modern Brain ScienceGross, Daniel M. Michael J. Hyde Michael J. Hyde Search for other works by this author on: This Site Google Philosophy & Rhetoric (2007) 40 (3): 326–329. https://doi.org/10.2307/25655280 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Michael J. Hyde; The Secret History of Emotion: From Aristotle's 'Rhetoric' to Modern Brain Science. Philosophy & Rhetoric 1 January 2007; 40 (3): 326–329. doi: https://doi.org/10.2307/25655280 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2007 The Pennsylvania State University2007The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Book Review| January 01 2007 Ancient Rhetoric and Oratory Ancient Rhetoric and OratoryHabinek, Thomas Raymond Oenbring Raymond Oenbring Search for other works by this author on: This Site Google Philosophy & Rhetoric (2007) 40 (4): 441–444. https://doi.org/10.2307/25655293 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Raymond Oenbring; Ancient Rhetoric and Oratory. Philosophy & Rhetoric 1 January 2007; 40 (4): 441–444. doi: https://doi.org/10.2307/25655293 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2007 The Pennsylvania State University2007The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Americans contribute $240 billion dollars to charities each year, raised in part by writing letters to potential donors. While it is debatable what the reasons are for donors to give so much money, most donors seem to be moved to contribute by pathos, particularly pity. The concept of pathos as a rhetorical appeal has become more complex over the years, growing from a simple strategy to a complicated set of parameters requiring careful delineation. Beginning with the Greeks, particularly Aristotle, pathos was defined with greater clarity (especially the concept of enargia), with Aristotle's formal definitions of the emotions, and with the use of an image upon which to direct the audience's pity. Cicero adds to the theory by calling for the use of pathos in the peroration and reinforcing Aristotle's emphasis on careful audience analysis. St. Augustine and those who follow, including Renaissance, 18th-century rhetoricians, and 20th-century scholars like Kenneth Burke, argue that style can also be an effective persuasive strategy for a pathetic appeal. Accordingly, the charity letters examined illustrate not only Aristotle's and Cicero's tenets but also show that elements of style, particularly rhetorical figures and schemes, are common rhetorical strategies used in these charity letters. While at first the rhetoric of charity letters seems simple and straight-forward, to raise billions of dollars every year charity letters use sophisticated appeals to pity that have a long and interesting history.

The assumption that black women lack a positive and respectable ethos is a historical and contemporary problem. To address the problem with ethos, I turn to Aristotle's Rhetoric to foreground an analysis of ethos. Then I examine Harriet Jacobs's slave narrative and the autobiography of Billie Holiday and Sister Souljah, respectively, to illustrate the difficulty they faced as they attempted to redefine an ethos of immorality to an ethos of respectability in their narratives. As each text demonstrates, acquiring a positive ethos becomes problematic given that a classical model such as Aristotle's excludes their lived realities and experiences as black women living in a slave and post-slavery society.

This article argues that figures of speech are cultural forms that serve performative ends. After introducing this claim through an analysis of a Daily Show segment, the article reexamines treatments of the figures in Aristotle, Quintilian, and Peacham, claiming that these verbal devices are rituals of language that organize social experience while shaping relationships among communicative participants. The article then examines George W. Bush's address to Congress shortly after 9/11, and an article by John Edgar Wideman. Although Bush uses the figures in conventional ways, Wideman challenges the use of such rituals of language to shape public opinion in the wake of 9/11.

Because of its familiarity, Plato's Gorgias frequently is treated as if it is stable in its material composition and meaning. However, closer attention to historical reception reveals that the text is not as stable as it might first appear. For example, today, we take for granted that Plato's text is available to English-only readers in clear and engaging prose, but until the nineteenth century, most intellectuals would have considered a "popular Plato" to be a contradiction of terms. This article examines the complex ideology that prompted John Stuart Mill to publish a "popular" translation of Plato's Gorgias (1834). By exploring the motivation behind Mill's English text, we illuminate key assumptions that have shaped the modern reception of ancient Greek rhetoric.

This article uses Aristotle's concept of ethos, the audience's perception of a speaker's character, to analyze a set of documents relating to a nuclear waste repository at Yucca Mountain, Nevada. This analysis shows how the features of a successful persuasive ethos remain consistent through several genres, including scientific articles, reports, and press releases. Three major elements of a persuasive ethos include discussions of the practical implications of technical information, consistent efforts to make information accessible to the public, and a forthright representation of scientific uncertainties associated with complex technical information. By incorporating these elements into their texts, technical communicators can craft more persuasive documents dealing with controversial, high-stakes issues

At the beginning of the long and contentious discussion with Callicles that makes up the second half of Plato's Gorgias, Socrates tells his fellow Athenian how delighted he is to find a worthy inte...

Most rhetorical readings of Confucius's Analects have focused on his views on eloquence, reflecting an insuppressible impulse among comparative rhetoricians to match Confucian rhetoric to Greco–Roman rhetorical framework. My reading of the text argues that Confucius was more concerned about the suasory power of the multimodality of ritual symbols than narrowly verbal persuasion. To achieve the Way for restoring social unity and peace, Confucius emphasizes the ritualization of both the self and the others through studying history and performing rituals reflectively. I suggest, as the first Chinese rhetoric par excellence, the Analects shares some similar features with epideictic rhetoric.

This article attempts to demonstrate that the so-called Special Topics in Aristotle's Rhetoric are neither idia/eidē, endoxa, the traditional logos, nor pisteis as these terms are typically understood within the Aristotelian texts. After an analysis of these important technical terms, I conclude that the material in Rhetoric 1.4–15 is neither of these. Then, analyzing 1.4 as an example section, I argue that the bulk of the material in 1.4–15 is to be understood as previously independent texts, much of which was written for a non-rhetorical context, that were then inserted into a text that has become our Rhetoric by an editor who also added his own (awkward) transitions in order to try to seam these previously independent texts into a more coherent whole. This conclusion suggests that there may not have been a systematic or coherent conception of rhetoric within the Peripatetic school even as late as the first-century BCE when Andronicus edited Aristotle's texts—including the Rhetoric—into their form that has since been transmitted to us.

Book Review| November 01 2006 Book Review: The Roman World of Cicero's De Oratore, by Elaine Fantham The Roman World of Cicero's De Oratore by Elaine Fantham. Oxford: Oxford University Press, 2004. 364 pp. Rhetorica (2006) 24 (4): 427–432. https://doi.org/10.1525/rh.2006.24.4.427 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn MailTo Tools Icon Tools Cite Icon Cite Search Site Citation Book Review: The Roman World of Cicero's De Oratore, by Elaine Fantham. Rhetorica 1 November 2006; 24 (4): 427–432. doi: https://doi.org/10.1525/rh.2006.24.4.427 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. © The International Society for the History of Rhetoric2006 Article PDF first page preview Close Modal You do not currently have access to this content.

432 RHETORICA Rhetorica ad Herennium and what are we to make of these differences? How useful pedagogically is Cicero's approach and how innovative is his interest in prose rhythm? Overall, however, F. has provided us with a book likely to prove a turning point in the appreciation of De Oratore by modern Anglophone scholars and students of rhetoric. Armed with this introduction and the translation of May and Wisse, teachers will now be able to incorporate the text into surveys of ancient rhetoric in a convenient and accessible fashion. They will find in the dialogue stimulating views on key rhetorical issues, as well as a number of original contributions to the established tradition. And in F.'s survey they will find a first rate elucidation of them.7 Jon Hall University of Otago, New Zealand J. Axer, ed. Rhetoric of Transformation, Osrodek Badari nad Tradycj$ z Antyczn$ w Polsce i Europie Srodkowo-wschodniej, Studies and Essays 6 (Warsaw 2003). This collection of essays, most of them presented at the 13th Biennial Congress of the International Society for the History of Rhetoric held in Warsaw in 2001, was published by the Centre for Studies on the Classical Tradition in Poland and East-Central Europe, of which Axer, past president of the society, has been director since its inception in 1991. Rhetoric, Axer observes in the book's preface, is emerging as an important element in public life in regions that have been undergoing radical social and political transformations in recent years. Accordingly, several of the essays bear on developments in Poland and Ukraine; and others concern Kenya, South Africa, Spain, and post-unification Germany. There are some additional papers dealing with rhetoric as part of a liberal arts education. All of the papers save one are in English. Poland is the subject of five of the papers. Cezar Ornatowski's "Rhetor­ ical Regime in Crisis: The Rhetoric of Polish Leadership, 1980-1988" (pp. 91-106) traces shifts in the rhetoric of formal public policy speeches ("ex­ 7There are a few minor typographical errors that I list here in case they can be remedied in a paperback version (which, one hopes, will not be long in appearing): p. 110, n. 18: ius needs to be italicised; p. 155: Pro Archia 19 in one line, pro Archie 21 in the next; p. 180: dianoia needs to be italicised; p. 214: 'Cicero s speech much have created a sensation ; p. 227: period needed at the end of the paragraph before the sub-heading "Thanking the People"; p. 265: period needed after "Caesar Strabo (3.146)"; p. 271: bracket after “abasio, 45" not needed; p. 272: period needed after "(3.156-66)". On p. 230, n. 32, the speech delivered Pro Rabirio in 63 was not the Pro Rabirio Postumo but the Pro Rabirio Perduellionis Reo. Reviews 433 poses") by Polish prime ministers from Eduard Babiuch through Jaruzelski (1981) to Rakowski in 1988. What we see there, Ornatowski writes, is disengagement from classic communist discourse and a move toward a more pragmatic, less ideological mode of "democratic" socialism; and Ornatowski show this in his examination of shifts in the controlling pronouns from the ambiguous "we" to the "personal" "I." Jerzy Bartminski, in "Where Are We? A New Linguistic Conceptualization of the National Space in Polish" (pp. 107-13), examines key terms marking a cultural shift in Polish self-perception from an East-orientation to one more distinctly to the West, rehearsing a long debate on what constitutes "Central Europe" and whether to define it as at the periphery of Europe, on the one hand, or of the (former) Soviet Union, on the other. Piotr Urbanski's "blow (Not) to Speak about the End? Rhetoric of Contemporary Polish Eschatological Sermons" (pp. 140-48) calls attention to the rhetorical incompetence of much Polish preaching that betrays poor seminary training and fails to stay in touch with new theological trends. Stanislaw Obirek S.J. explains how deeply held dogmatic beliefs made real communication (dialogue) impossible as they transform theology into ideol­ ogy in "Theology Tempered by Ideology: Peter Skarga S.J. (1536-1612) and Jan Wyszenski (1545-1620)." And Tomasz Tabako attempts to track the develop­ ment...

Reviews Elaine Fantham, The Roman World of Cicero's De Oratore. Pp. 364. Ox­ ford: Oxford University Press, 2004. US$150; £ 63. ISBN: 0199263159. Cicero's De Oratore is one of most significant discussions of rhetoric in the classical corpus. It presents the mature reflections of a master orator on the art he had dominated at Rome for nearly twenty years. For the modern Anglophone student, however, the dialogue has long been rather forbidding and inaccessible. The Loeb translation of Sutton and Rackham is pedestrian at best, misleading at worst; and the archaic flavour of Watson's version does little to capture the imagination.1 The commentary by Wilkins is certainly respectable enough, but its philological focus is potentially intimidating to the reader not familiar with this genre of scholarship.2 And while the masterly multi-volumed commentary initiated in the 1980s by Leeman and Pinkster has advanced scholarly appreciation and understanding of the dialogue immeasurably, it remains inaccessible to the student who does not read German fluently.1 Fortunately in recent years the situation has started to J change. The recent English translation by May and Wisse, with its extensive introduction and explanatory notes, at last provides an excellent and af1E . W. Sutton and H. Rackham, Cicero Dc Oratore Books I, II (Cambridge, Mass.: Harvard University Press, 1942) and H. Rackham, Cicero De Oratore Book III Together With De Fato, Paradoxa Stoicorum, De Partitione Oratoria (Cambridge, Mass.: Harvard University Press, 1942); J. S. Watson, Cicero on Oratory and Orators (New York: Harper and Brothers, 1848; republished, Carbondale and Edwardsville: Southern Illinois University Press, 1970 and 1986). 2A. S. Wilkins, M. Tidli Ciceronis De Oratore Libri Tres (Oxford: Clarendon Press, 3rd edition 1895; republished, Amsterdam: Hakkert 1962; Hildesheim: Olms 1965; New York: Arno Press, 1979). 3A. D. Leeman and H. Pinkster, M. Tullius Cicero De oratore libri III. Kommentar. Vol. I (Heidelberg: Carl Winter, 1981); A. D. Leeman, H. Pinkster and H. L. W. Nelson, M. Tullius Cicero De oratore libri III. Kommentar. Vol. II (Heidelberg: Carl Winter, 1985); A. D. Leeman, H. Pinkster and E. Rabbie, M. Tullius Cicero De oratore libri III. Kommentar. Vol. Ill (Heidelberg: Carl Winter, 1989); A. D. Leeman, H. Pinkster and J. Wisse, M. Tullius Cicero De oratore libri III. Kommentar. Vol. IV (Heidelberg: Carl Winter, 1996). The final volume is in preparation and will be published in English. Rhetorica, Vol. XXIV, Issue 4, pp. 427-447, ISSN 0734-8584, electronic ISSN 15338541 . 02006 by The International Society for the History of Rhetoric. All rights re­ served. Please direct all requests for permission to photocopy or reproduce article content through the University of California Press s Rights and Permissions website, at www.ucpress.edu/journals/rights.htm. 427 428 RHETORICA fordable entrée to the text.4 Now with the publication of Elaine Fantham's book-length study, the dialogue should finally be able to reach the wider readership in English it deserves. The thirteen chapters are organised thematically and address well the key questions raised by the dialogue. The first three set out the background to the work: first, Cicero's political situation and literary ambitions as he began its composition; next, the oratorical careers of its main interlocutors L. Crassus and M. Antonius; and finally its dialogic form, especially the artistic and intellectual debt owed to Plato. The remaining chapters focus on issues that arise sequentially as one reads through the dialogue's three books. Thus there are discussions of the orator's training and his need for a knowledge of civil law (issues that arise in Book 1); oratory's relationship with poetry and the writing of history (topics mentioned in Books 1 and 2); Cicero's use of Aristotelian sources and the orator's effective deployment of wit and humour (treated in Book 2); the role of oratory in the Roman senate and popular assemblies (a matter relevant to Book 2 but usefully expanded more generally by E); and the various aspects of oratorical style (elocutio), memory, and delivery (the focus of most of Book 3). A final chapter offers some concluding thoughts and includes a brief discussion of Tacitus' Dialogus, a work much influenced by De Oratore. This arrangement...

This article argues that the Institutio Oratoria is Quintilian's Quintilian . The Orator's Education [Institutio Oratoria] . 5 Vols. Trans. Donald A. Russell . Cambridge : Harvard University Press , 2001 . [Google Scholar] attempt to provide an education in moral philosophy through the teaching of rhetoric as a technê. In contrast to the way Quintilian is typically portrayed, this paper presents him as a political opportunist who hoped to benefit from the Flavian emperors' distrust of philosophy by presenting a curriculum that would tame moral philosophy by teaching it in the context of rhetoric. As a demonstration of how Quintilian envisioned rhetoric's transformation of moral philosophy, the article analyzes the treatment of the relationship between the moral and the expedient in the Institutes, contrasting Quintilian's rhetorical treatment to that in philosophy, particularly in Cicero's Cicero . De Officiis . Trans., Walter Miller . Cambridge : Harvard University Press , 1913 .[Crossref] , [Google Scholar] De Officiis. This analysis of the Institutes has implication for our understanding of how Quintilian's appropriation of philosophy enabled rhetoric, a practical, skills-oriented discipline, to become also the means for character formation within Roman schools and beyond.

Abstract The Life of Attila, composed by the Hungarian patriot and churchman Miklos [Nicolaus] Oláh (1493-1568), includes several speeches by Attila. His style, the most striking character of these harangues, cannot be described better than as “elevated Ciceronian” whence the title Cicero hunnicus. This article establishes the manner in which the rhetoric of Attila serves as a strategy of rehabilitation through the use of which Oláh defends the image of his hero (and that of the Hungarian people). In conclusion, there is outlined a sketch of how, in the XVIth century, an attempt was made to establish the Hungarian national identity on rhetorical foundations.

ABSTRACT Starting from a chance quotation in William Dean Howells' “Novel-Writing and Novel-Reading,” this essay reflects on the differences (and relations) between what classical tradition would call “grammatical” and “rhetorical” approaches to discourse—and, likewise, what might be called “hermeneutic” and “productive” approaches to rhetoric. The grammatical/hermeneutic approach is oriented towards reaching an understanding of what a text says or means, or what its argument is, while the rhetorical/productive approach is characterized by the questions, How was it done? and How can I do that? It is this latter approach—the orientation toward the cultivation of productive discursive skill—that disciplinarily makes rhetoric, as opposed to a variety of philosophy or literary criticism. This notion is further aligned, on one hand, with a revisionist “sophist's history of rhetoric,” and, on the other hand, with a “sophistic” approach to rhetorical education derived from the tradition of Isocrates.

Abstract In these reflections on the symposium as an event, the author speculates about change and continuity in rhetorical scholarship over the last two decades and ponders the relationship between rhetorics of performance and citizenship. Notes 1. In Rhetoric and Poetics, Walker carefully delineates the histories of rhetoric as an instrumental or pragmatic art against which he posits his vision of rhetoric as a much older and more pervasive epideictic practices.

This essay argues that classical Greek rhetoric was informed by the ethic of competition and the aesthetic of exhibition and performance. It proposes that this rhetoric can be profitably studied in the terms of the Sophistical, Platonic, Isocratean, and Aristotelian perspectives. The essay recalls the author's early experiences with rhetoric and articulates the logic of his Sophistical Rhetoric in Classical Greece. At the same time, it promises a theatrical play (in the spirit of Plato's Symposium) that illustrates the four perspectives.

Early in my career I studied the history of topical invention in order to discover the basis for a distinctive, substantive, and coherent theory of rhetorical argumentation. The effort reflected the dominant academic assumptions of the time, and it proved both frustrating and instructive. Eventually, I concluded that my objective was misdirected. When theoretical coherence became the goal of topical invention (as in Boethius), the topics lost connection with rhetorical interests and applications and became part of a self-contained scholastic enterprise. But when treated more loosely as precepts that helped develop a capacity for action and performance in a particular case (as in Quintilian), the topics emerged not only as more useful but as more directly connected to the distinctive characteristics of rhetorical art. This shift in emphasis for “substance” and “theory” to “action” and “performance” corresponds to a general change in attitudes toward rhetoric that has occurred during the last three decades. This change may lead to a revisionism that extends beyond the teaching of individual courses and encourages consideration of rhetoric as a curriculum.

ABSTRACT In the introduction to this special issue, Hawhee sets the stage for the scholarly performances featured at the 2005 Pittsburgh symposium on ancient rhetoric by describing the context and foregrounding the lectures/essays contained in this issue. She notes the shift to questions of performing rhetoric and considers that shift in relation to disciplinary identities which, she asserts, function performatively.

Abstract This essay examines several disciplinary and pedagogical assumptions behind Aristotle's centrality in the classical rhetorical canon and calls for a reconsideration of the established hierarchical relation of Aristotle to Isocrates. Notes 1. For recent works in English see, for example, Terry Papillon; Takis Poulakos; Takis Poulakos and David Depew; Robert G. Sullivan (“Eidos/Idea in Isocrates”); and Yun Lee Too. One must also mention a new two-volume translation of Isocrates' extant works by Mirhady and Too (volume 1) and Papillon (volume 2), published by the University of Texas Press. 2. See articles by Rummel, Papillon, and Sullivan (“Eidos/Idea in Isocrates”). 3. For a more elaborate version of this argument, see chapter 2 in my Logos and Power in Isocrates and Aristotle. 4. See David Depew's “The Inscription of Isocrates into Aristotle's Practical Philosophy” for a cogent explanation of Aristotle's hierarchical subordination of praxis to theoria and of techne to praxis. 5. A good example of scholarship in this vein is Andrea Nightingale's study Genres in Dialogue: Plato and the Construct of Philosophy.

ABSTRACT Though many sophists were interested in the nature and power of logos, there were strong reasons for them not to set up as teachers of the art of verbal manipulation. Whatever Aristophanes and Plato may imply, sophists would have been foolish to advertise a persuasive skill divorced from knowledge and moral authority. “Sophists without Rhetoric” Andrew Ford The aim of this chapter is to examine a particular rhetoric of socialization which has in the latter part of the twentieth century fallen from view despite its significance in Hellenic antiquity, that of Athenian law. “Legal Instruction in Classical Athens” Yun Lee Too This paper suggests a view of ancient Greek rhetoric that embraces multiple media and that emphasizes rhetorical interaction as a form of cultural reproduction through visual and spatial means, and it illustrates the importance of these elements with reference to the ancient Athenian assembly place, the Pnyx and the Greek concept of eusynoptos .

Abstract This article examines points of convergence between Pierre Bourdieu's concept of the habitus and ancient and modern depictions of art as a model of knowledge. My discussion of art is intended to engage on-going conversations on rhetorical invention and to raise new questions concerning the relationship between invention and cultural critique. Notes 1. See Rhetoric Reclaimed: Aristotle and the Liberal Arts Tradition. 2. Young maintained heuristics could be used “for carrying out many phases of composing, from the formulation of problems to various kinds of editing…” (135). 3. See Young and Becker's “Toward a Modern Theory of Rhetoric: A Tagmemic Contribution” and Lauer's exchanges with Berthoff. 4. Bourdieu provides the following definition of the habitus: “The structures constitutive of a particular type of environment (e.g. the material conditions of existence characteristic of a class condition) produce habitus, systems of durable, transposable dispositions, structured structures predisposed to function as structuring structures, that is as principles of the generation and structuring of practices and representations which can be objectively ‘regulated’ and ‘regular’ without in any way being the product of obedience to rules, objectively adapted to their goals without presupposing a conscious aiming at ends or an expressive mastery of the operations necessary to attain them and, being all this, collectively orchestrated without being the product of the orchestrating action of a conductor” (72). 5. Using the analogy of the game, Bourdieu explains that “those who are caught up in them have little interest in seeing the game objectified.” The paradox, Bourdieu observes, is that those who are not caught up in the game “are often ill-placed to experience and feel everything that can only be learned and understood when one takes part in the game…” (189). See also p. 164. 6. “The truth of doxa is only ever fully revealed when negatively constituted by the constitution of a field of opinion, the locus of the confrontation of competing discourses—whose political truth may be overtly declared or may remain hidden, even from the eyes of those engaged in it. … The critique which brings the undiscussed into discussion, the unformulated into formulation, has as the condition of its possibility objective crisis, which, in breaking the immediate fit between the subject structures and the objective structures, destroys self-evidence practically” (Bourdieu 168–169).

Dans la Vie d’Attila, composée par le patriote et homme d’église hongrois Miklos [Nicolaus] Oláh (1493–1568), figurent plu-sieurs discours du personage. Le style d’Attila le Hun, le trait le plus frappant de ces harangues, ne saurait être mieux décrit que par les termes de “style Cicéronien élevé”—d’où le titre: Cicero hunnicus. Cette communication établit comment la rhétorique d’Attila sert une stratégie d’réhabilitation: par ce moyen, Oláh defend l’image de son héros (et du peuple hongrois). En conclusion, sera equissée une réflexion sur la façon dont on a pu tenter, au XVIe siècle, de fonder l’identité nationale sur des assises rhétoriques.

Reviews 329 Analyse verdeutlicht sich die zentrale Stellung von Hirschvelders modus epistolundi ." (S. 71). Auch hier wird der Begriff "überlieferungsgeschichtlich" falsch verwendet, und die Behauptung einer Spannung zwischen Latinitàt und Humanismus laPt sich wohl nur als unsinnig qualifizieren. Ich breche an dieser Stelle ab, ohne auf Details weiter einzugehen ("Ausgew àhlte Folii (!)", S. 287; "Peter Zainer" statt Johann Zainer, S. 326; kein Nachweis von GW-Nummern bei Inkunabeln, GW fehlt auch im Literaturverzeichnis ; Überbewertung von Wasserzeichenbefunden für Datierungsfragen , S. 55 u.ô.; unbrauchbarer Vergleich mit Sangspruchdichtung Boppes, S. 84). Letztlich bleibt als Mehrwert der Arbeit gegentiber der bisherigen Forschung allein der Textabdruck, der einen für Germanisten und (Bildungs-) Historiker interessanten Textbestand verfügbar macht und dem einen oder anderen die Reise nach München oder die Bestellung eines Microfilms erspart . Auch hier wird man allerdings fragen dürfen, ob der Hinweis auf die Richthnieii fiir die Edition lundesgescluchtlieher Quellen von Walter Heinemeyer (2. Aufl. Hannover: Selbstverlag des Gesamtvereins der Deutschen Geschichts- und Altertumsvereine, 2000) als editionstheoretische Grundlage für eine germanistische Edition ausreichend ist. Insgesamt genügt das Buch den Anforderungen, die an eine historisch-philologische Arbeit gestellt werden müssen, nicht. Albrecht Hausmann Georg-Angust-Universitat Gottingen Michel Meyer, Lu rhétorique (Paris: Presses Universitaires de France, 2004), 130 pages, ISBN 213053368X. As its title Lu rhétorique suggests, this little book has large ambitions only the most seasoned rhetorician can entertain seriously. And Michel Meyer is certainly that. Successor to Chaim Perelman in the Rhetoric Chair at the Brussels Free University and author of at least 16 related books (4 of which have been translated into English), Meyer is unarguably a leading figure in the fields of rhetoric and argumentation, especially in continental Europe. So Meyer clearly has the authority to take on such an ambitious project. The question is how successful is he in this case. Clearly the book is a success insofar as it succinctly summarizes and updates the original theory of rhetoric Meyer has been working on for at least twenty-five years. Judged on its novelty in comparison to his previously published work and judged by its potential impact in the field of rhetorical studies and beyond, my assessment is less rosy. First the strengths, which are substantial. Written for the popular series "Que sais-je?" (PUF) that seems to greet you just inside the door of every French bookstore, Lu rhétorique covers the field in a manner well designed for the educated nonexpert, and it does so in the systematic fashion that has become a hallmark of Meyer s work. After 330 RHETORICA defining rhetoric on page 10 as "the negotiation of the difference between individuals on a given question" (la rhétorique est la négociation de la différence entre des individus sur une question donnée), Meyer then recasts the entire history and theory of rhetoric from this point of view. And he does so with the confidence that can only come well into a lifetime of focused inquiry, when relevant hot points have been thought and rethought in a variety of contexts and with a variety of audiences in mind. Ancient rhetoric is recast to highlight Aristotle's placement of ethos, pathos, and logos on equal footing (versus those who would privilege the audience, the orator, or the speech); rhetoric's later history is briefly traced as it is "metastasized" in literature, politics, poetics and so on; a call is made for rhetoric's reunification in a systematic theory; and then Meyer delivers that theory with a final demonstration of how it can be used to recast our understanding of the human sciences, the study of literature, and the modern phenomena of propaganda and publicity. Quite a project in 123 pages! And no wonder it is not entirely successful. But let me further elaborate the strengths. Most important is Meyer's thorough commitment to question-andanswer as the motivating structure of all discourse. This perspective trulv sets him apart from both the classical rhetoricians he most admires, such as Aristotle, and his more immediate influences in the field of argumentation theory, such as Stephen Toulmin and Chaim Perelman, it is this perspective that leads to Meyer...

Abstract This paper argues against the tendency to interpret Gorgias' view of logos as a techne of persuasion which relies on opinion (doxa) and rests on deception either deliberately or incidentally in order to function. Rather, Gorgias appears to be making a connection between truthful speech (alethes logos) and correct speech (orthos logos). Gorgias' insistence on correctness of speech surfaces not only in the Encomium of Helen, but also in the Funeral Oration fragment and in Agathon's parody of Gorgianic rhetoric in Plato's Symposium. Correct speech goes beyond the effectiveness of language and into the domain of ethical correctness and responsibility.

Abstract This article considers the difficulties faced by Quintilian in classifying and understanding apostrophe. He treats it as both a figure of thought, with examples from oratory, and a figure of speech, with examples from Virgilin which the narrator addresses characters of the poem. By inserting the otherwise unobtrusive narrator into the narrative, the effect of the Virgilian examples is to collapse the distinction between narration and narrative. Since Quintilian does not have this means of linguistic analysis at his disposal, he defines apostrophe as a figure of speech by bringing it into relation with other figures that also produce an effect of rupture at the level of narration, and he uses other oppositions that offer an imperfect treatment of the problem.

This article considers the difficulties faced by Quintilian in classifying and understanding apostrophe. He treats it as both a figure of thought, with examples from oratory, and a figure of speech, with examples from Virgilin which the narrator addresses characters of the poem. By inserting the otherwise unobtrusive narrator into the narrative, the effect of the Virgilian examples is to collapse the distinction between narration and narrative. Since Quintilian does not have this means of linguistic analysis at his disposal, he defines apostrophe as a figure of speech by bringing it into relation with other figures that also produce an effect of rupture at the level of narration, and he uses other oppositions that offer an imperfect treatment of the problem.

This paper argues against the tendency to interpret Gorgias’ view of logos as a techne of persuasion which relies on opinion (doxa) and rests on deception either deliberately or incidentally in order to function. Rather, Gorgias appears to be making a connection between truthful speech (alethes logos) and correct speech (orthos logos). Gorgias’ insistence on correctness of speech surfaces not only in the Encomium of Helen, but also in the Funeral Oration fragment and in Agathon’s parody of Gorgianic rhetoric in Plato’s Symposium. Correct speech goes beyond the effectiveness of language and into the domain of ethical correctness and responsibility.

ABSTRACT Scholars who have been writing recently about the unity and composition of Aristotle's Rhetoric make either brief or no mention of the transmission and editorial history of Aristotle's texts. This essay addresses this void by first presenting and discussing Strabo's, Plutarch's, and Porphyry's accounts of the transmission and editorial history of Aristotle's and Theophrastus' texts in conjunction with discussing the list of works that Diogenes Laertius ascribes to both authors. Once the transmission and editorial history is considered, evidence is presented from the Rhetoric that may indicate two important points—the extent to which the text is a compilation of previously independent texts that were ascribed to both Aristotle and Theophrastus and that Andronicus, rather than Aristotle, may be responsible for the text as we have it.

Abstract This article contributes to the study of figured speech by offering an analysis of pseudo-Quintilian's Declamationes Maiores 18 and 19, two controversiaefiguratae. After an introduction of the relevant rhetorical concepts, an account is given of figured speech on all levels in both declamations. The tenor of both controversiae is determined by their declamatory law, which is examined and compared with attested Greek and Roman law. Figured speech on a smaller scale is studied with regard to color, figura, and ductus, and on the level of diction, with regard to emphasis.

Abstract The overview of Sophistic proposed by Philostratus in the introduction to the Lives of the Sophists creates a serious problem of interpretation. The system of two Sophistics: Old Sophistic and Second Sophistic as the author of the Lives defines them, appears to involve weaknesses and contradictions which bring into question the credibility of Philostratus. One might therefore believe that the Philostratean sysem of two Sophistics, through its apparent incoherence, in no way clarifies the question of the definition of a sophist. This article proposes, in contrast, to make visible the conception of Sophistic that hides behind the opposition between Old Sophistic and Second Sophistic, by analysing the introduction and the preface of the Lives of the Sophists.

This article contributes to the study of figured speech by offering an analysis of pseudo-Quintilian’s Declamationes Matares 18 and 19, two controversiae figuratae. After an introduction of the relevant rhetorical concepts, an account is given of figured speech on all levels in both declamations. The tenor of both controversiae is determined by their declamatory law, which is examined and compared with attested Greek and Roman law. Figured speech on a smaller scale is studied with regard to color, figura, and ductus, and on the level of diction, with regard to emphasis.1

Reviews Jean Dietz Moss and William A. Wallace, eds., Rhetoric and Dialectic in the Time of Galileo (Washington D. C.: The Catholic University of America Press, 2003), 438 pp., $69.95, cloth, ISBN 0-8132-1331-2. The considerable importance of Aristotle to sixteenth-century rhetori­ cal theory has been well established in recent years, but this volume will make a significant contribution to our understanding of this expansive and occasionally complex territory. Principally, this is because it presents lengthy selections in English from a series of previously untranslated works on logic, dialectic, and rhetoric which may be taken as broadly typical products of the university environment in late sixteenth-century northern Italy. The au­ thors in question are Ludovico Carbone (1545—1597) and Antonio Riccobono (1541—1599), both of whom were deeply immersed in the Aristotelian intel­ lectual universe that predominated at Rome and Padua. For those who are unfamiliar with these figures and their environment, the editors provide a substantial introduction that surveys their biographical contexts and outlines the principles and history of the rhetorical and dialectical theory to which they subscribed, as well as brief introductions to each text. The book has two connected agendas. In the first place, it is designed to flesh out our understanding of the Renaissance uses of rhetoric, and of Aristotelian rhetoric in particular, by drawing attention to the sustained and detailed fashion in which Carbone and Riccobono analyzed and engaged with the logical basis of dialectical and rhetorical argumentation. In both cases, the penetration of rhetoric by Aristotelian logic is said to exemplify the broader engagement, on positive terms, of the era's humanist move­ ment with its traditional antagonist, namely scholastic Aristotelianism. The editors' purpose here is thus to redirect scholarly attention on Renaissance rhetoric towards the logical domain of rhetorical and dialectical invention and away from the territory of style. As they make clear, this does not consti­ tute a denial of the centrality of style to the rhetorical writings of the era. However, it inevitably creates a minor difficulty that I shall mention below. Second, as the book's title indicates, Professors Moss and Wallace have also been motivated by their conviction that attending to the logical aspect of these authors' works will facilitate a greater understanding of Galileo. As we are informed in the introduction, at some point in their careers at Rhetorica, Vol. XXIV, Issue 1, pp. 107-115, ISSN 0734-8584, electronic ISSN 15338541 . ©2006 by The International Society for the History of Rhetoric. All rights re­ served. Please direct all requests for permission to photocopy or reproduce article content through the University of California Press's Rights and Permissions website, at www.ucpress.edu/journals/rights.htm. 107 108 RHETORICA the Jesuit Collegio Romano and the University of Padua both Carbone and Riccobono moved in the same circles as Galileo. More importantly, their writings provide a clear picture of the rhetorical and dialectical environment from which many of Galileo's forms of argumentation emerged. As such, Rhetoric and Dialectic in the Time of Galileo supports and complements the interpretations of Galileo that have been offered by Wallace in Galileo's Logic of Discovery and Proof (1992), where he is depicted as an Aristotelian of a distinctly Thomist complexion, and by Moss in Novelties in the Heavens (1993), where he appears as a thoroughly rhetorical scientist. The translations, all undertaken by Professor Wallace, are readable and very clear. Those taken from Carbone's sizeable output derive from the tntroductionis in logicam (Venice, 1597), a compendium of Aristotelian logical theory that, as Wallace has previously demonstrated, was plagiarised from the lecture notes of the Jesuit Paolo della Valle (1561-1622); the Tabulae rhetoricae Cypriani Soarii (Venice, 1589), a tabular digest of Cypriano Soarez's De arte rhetoricae (1562); the De arte dicendi (Venice, 1589), a comprehensive account of rhetorical theory; the De oratoria et dialéctica inventione (Venice, 1589), a treatise on topical invention; and the Divinus orator vel de rhetorica divina (Venice, 1595), a novel application of classical rhetoric to the art of preaching. Riccobono, whose own work as a translator encompassed Aristotle's Rhetoric, Poetics, and Nicomachean Ethics, is represented in the volume by...

Research Article| January 01 2006 Teaching and Scholarship in Classical Rhetoric: a Classicist's View John T. Kirby John T. Kirby University of Miami Search for other works by this author on: This Site Google Advances in the History of Rhetoric (2006) 9 (1): 151–160. https://doi.org/10.1080/15362426.2006.10557265 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn Email Tools Icon Tools Permissions Cite Icon Cite Search Site Citation John T. Kirby; Teaching and Scholarship in Classical Rhetoric: a Classicist's View. Advances in the History of Rhetoric 1 January 2006; 9 (1): 151–160. doi: https://doi.org/10.1080/15362426.2006.10557265 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressJournal for the History of Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2006 by the American Society for the History of Rhetoric2006the American Society for the History of Rhetoric Article PDF first page preview Close Modal You do not currently have access to this content.

Abstract This essay is an inquiry into Heraclitus' conception of logos and its importance for sophistic thought. Following G. S. Kirk, I argue that Heraclitus used logos to designate structure or ordered composition, both in language and in the physical world. Further, I propose that early sophists like Gorgias and Protagoras shared with Heraclitus a structural conception of logos. The essay proceeds by reviewing various understandings of Heraclitus and his philosophy, making the case that Heraclitus did use logos to signify structure or “ordered composition,” and by exploring the relationship between Heraclitus, read in this way, and the sophists.

Abstract At Pseudolus 41–73 Plautus represents the slave Pseudolus as reading a passionate letter from the courtesan Phoenicium to his master, Calidorus. Pseudolus and Calidorus offer strikingly different reactions to the letter. Calidorus praises its style and content, but Pseudolus ridicules both—with a string of sexual insults. In this essay I focus upon gender and class as factors in the literary reception of Phoenicium's writing in Plautus' comedy. My discussion compares the writing attributed to Phoenicium with several second century BCE texts by men. In light of these comparisons, I argue that Pseudolus unfairly holds Phoenicium's writing to standards different from those applied to males, and I suggest that social class—that of the critic as well as the writer—played a complex role in the public assessment of what Roman women said and how they said it.

Book Review| January 01 2006 Isocrates and Civic Education Isocrates and Civic EducationPoulakis, Takis; Depew, David Robert G. Sullivan Robert G. Sullivan Search for other works by this author on: This Site Google Philosophy & Rhetoric (2006) 39 (2): 174–177. https://doi.org/10.2307/20697148 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Robert G. Sullivan; Isocrates and Civic Education. Philosophy & Rhetoric 1 January 2006; 39 (2): 174–177. doi: https://doi.org/10.2307/20697148 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search The text of this article is only available as a PDF. Copyright © 2006 The Pennsylvania State University2006The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

In my 1992 College English article “The Ethic of Expediency: Classical Rhetoric, Technology, and the Holocaust” [1], I looked at the implications of a Nazi memo whose sole purpose was to improve the efficiency of the gassing vans, in order to begin to try to understand and discuss the negative uses and ethical abuses to which technical communication, and deliberative rhetoric generally, could be taken by the powerful and unscrupulous. In “Questioning the Motives of Technical Communication and Rhetoric: Steven Katz's ‘Ethic of Expediency’” [2], Patrick Moore accuses me of ignoring alternate translations, citing out of context, and focusing on the negative meaning of words to make my case. The point at issue in these charges, I believe, is whether (and to what degree) Aristotle meant to base deliberative discourse on “expediency.” I will take each of these charges up one at a time to explore them more thoroughly, discuss their interrelations, and then conclude with a few observations of my own.

Abstract In a comment on the age in which he was writing, Seneca the Elder states inSuas. 2.19 that anyone can plagiarize Cicero's Verrines with impunity. Critics have taken Seneca's assertion as a sign of diminished familiarity with the In Verrem and of Cicero's diminished popularity. This article offers a different interpretation. Seneca assails the inattentiveness of contemporary audiences as they listen to declamations in the rhetorical schools, not their ignorance of theVerrines or aversion to Cicero. Seneca incorporates the In Verrem into that critique due to its emblematic length in order to satirize the audiences' carelessness. The use of theVerrines as a symbol relies for its effect on the easy identification of the text and its size, and consequently points to the fame of that title and its length, as well as of its author Cicero, in the 30s CE.

Abstract In the Nicomachean Ethics, Aristotle argues that a happy man is “foursquare beyond reproach” (τετράγωνοσ άνευ ψόγου or, in a common Latin translation, quadratus sine probro). To be foursquare, the happy man must bear the chances of life nobly and decorously as well as possess the qualities of the phronimos or good deliberator. That Aristotle moors felicity to prudence and decorum spurs classical, medieval, and early modern commentators, moral philosophers, and poets; by tracing the reception and use of the square man, I explore change and continuity in the relationship between prudence and decorum in some classical, late medieval, and early modern texts in order to suggest that prudent and practical persuasion emerges as a flexible responsive mode of perceiving ethical and political practice in the early modern period.

Abstract The rise of prose in Greece has been linked to broader cultural and intellectual developments under way in the classical period. Prose has also been characterized as challenging poetry's traditional status as the privileged expression of the culture. Yet throughout the classical period and beyond, poetry was still regularly invoked as the yardstick by which innovation was measured. This paper investigates how poetry figures in the earliest accounts of prose style. Focusing on Isocrates, Alcidamas, and Aristotle, it argues that although each author distinguishes between the styles of prose and poetry, none is able to sustain the distinction consistently. The criteria for what constitutes an acceptable level of poeticality in prose were unstable. The diverse conceptions of poetic style were tied to intellectual polemics and professional rivalries of the early- to mid-fourth century bce and reflect competing aims and ideals for rhetorical performance in prose.

Marcus Tullius Cicero is one of the more prominent figures in the history of rhetoric. Our resources for studying Cicero are largely dependant upon literary texts that have been transmitted over centuries. This study examines a Greek inscription, housed at a remote archaeological site, that offers new insights into Cicero's contributions to our field. From this inscription we learn of Cicero as a patron of Greek literary and rhetorical arts. As is sometime the case when we examine primary material, new and unanticipated information appears. In this instance the inscription reveals that the name of Cicero's mother as recorded by Plutarch, may be inaccurate. In addition to these specific observations, this work illustrates that archaeological and epigraphical evidence are also valuable resources for studying the history of rhetoric.

In the Nicomachean Ethics, Aristotle argues that a happy man is “foursquare beyond reproach” (τετράγωνος ἄνευ ψόγου or, in a common Latin translation, quadratus sine probro). To be foursquare, the happy man must bear the chances of life nobly and decorously as well as possess the qualities of the phronimos or good deliberator. That Aristotle moors felicity to prudence and decorum spurs classical, medieval, and early modern commentators, moral philosophers, and poets; by tracing the reception and use of the square man, I explore change and continuity in the relationship between prudence and decorum in some classical, late medieval, and early modern texts in order to suggest that prudent and practical persuasion emerges as a flexible responsive mode of perceiving ethical and political practice in the early modern period.