The convergence of artificial intelligence technologies with the growth of Christo-fascist movements in the United States presents an alarming threat to women's health, especially considering known privacy violations by the major players—all in the shadow of the US Supreme Court's reversal of Roe v. Wade. These violations are ethotic; that is, they betray information that has been mined algorithmically to construct "user models," bits and pieces of which are sold or otherwise circulated without true "user" consent or cooperation. Such models are best understood as algorithmic ethopoeia, mathematized representations of individuals charted as matrices of commodified categories for commercial trafficking, but also for politicians and law enforcement. Taking inspiration from abolitionist tools for resisting intersectional racism, and incorporating data feminism, we offer six categories of design heuristics to respect and maintain ethopoeic integrity, especially in the domain of women's health in a post-Roe technological landscape, using a fundamental rhetorical concept to serve designers, as well as critics and activists.

I argue for the importance of rhetorical schemes for understanding, diagnosing, and coping with forms of dementia. Schemes give salience (recruit attention), memorability (affect storage and facilitate retrieval), and aesthetic effects (induce a pleasurable emotional response) to configurations of language. They do so because of the way they play to neurocognitive pattern biases, like repetition, sequence, and position. Dementia is a condition under which language use degrades, alongside memory and attention, but pattern biases appear to remain and schemic configurations become more and more frequent in dementia speech. Rhetorical schemes, that is, are notably resilient to the forces that diminish language use in dementia.

Deanna Sellnow's new textbook is Brummett-lite, equal parts rhetorical theory sampler and criticism handbook for popular culture. In both of these parts, it is a valuable book to teach from, with s...

This long overdue translation of Dan Sperber's 1975 paper, “Rudiments de rhetorique cognitive,” beyond its sheer quality of thought, is important for three specific reasons. One is simple priority....

This article encourages the increased attention to issues of reception in rhetoric of science, according with the sentiment but not the argument of Paul, Charney, and Kendall's "Moving beyond the Moment." In particular, it offers two works as exemplary of the disciplinary maturity that has occasioned this focus on reception, Ceccarelli's monograph, Shaping Science with Rhetoric, and Harris's collection, Rhetoric and Incommensurability.

Persuasion and Privacy in Cyberspace: The Online Protests over Lotus Marketplace and the Clipper Chip by Laura Gurak. New Haven: Yale UP, 1997. 181 pp. Mina P. Shaughnessy: Her Life and Work by Jane Maher. Urbana: NCTE, 1997. 331 pp. Rhetoric and Pluralism: Legacies of Wayne Booth, edited by Frederick J. Antczak. Columbus: Ohio State UP, 1995. 335 pp. Representing Reality: Discourse, Rhetoric and Social Construction by Jonathan Potter. London: SAGE Publications, 1996. The Emperor's New Clothes: Literature, Literacy, and the Ideology of Style by Kathryn T. Flannery. Pittsburgh: U of Pittsburgh P, 1995. 240 pp.

Ethos is generally associated with individual rhetors.1 Certainly that's association Aristotle had in mind when he recorded most influential usage of term (Rhetoric 1356a). But there is ample warrant for moving to a broader level-the level adopted in this paper, a case study of outrageous of a group of generative linguists on cusp of sixties and seventies. There is ample warrant for identifying not simply with specific individuals in specific orations but also with identifiable communities. In ordinary language, for instance, has always been far more communal than individual: Ethos.... [ 1.] The characteristic spirit, prevalent tone of sentiment, of a people or community; 'genius' of an institution or system (OED, 1933 reissue) . And it has a similar sense among our academic neighbors-in literary criticism, where books have titles like The Ethos of Restoration Comedy (Schneider); in sociology, where books have titles like The Ethos of Hong Kong Chinese (Siu-Kai), or, more famously, in Merton's discussion of general ethos of science (268). Coming closer to home, consider Augustine's notion of a Christian ethos, which presupposes that rhetor stands for group values (De Doctrina 4.27-29). Consider similarly presupposing admonition of George Campbell about influence of party-spirit (97). Consider Black's above-epigramitized talk of patterned commitments and stylistic proclivities, which, as Halloran tells us, is essentially projection of to communal level (Black 85; Halloran, Molecular Biology 71). Elsewhere, Halloran tells us more: the word has both an individual and a collective meaning. It makes sense to speak of of this or that person, but it makes equally good sense to speak of of a particular

Usability testing is now recognized as essential to quality documentation, but, unfortunately, the costs and the time required for fullblown testing are prohibitive for many projects. This article presents a set of very practical guidelines for a small documentation team to design and conduct its own usability study—including discussions of preparing task lists, recruiting participants, conducting the study, and analyzing the data.

The Rhetoric of Science by Alan G. Gross. Harvard UP, 1990; pp. vi +248

Socrates, of course, does not mean to venerate the art of discourse here. He is telling Phaedrus that there is discourse and there is truth. Once you have gone out and dug up the truth somewhere else, you apply the art of discourse to it and fashion a persuasive argument that will permit others to partake also of the truth. Two immediate implications follow from Socrates' position. First, only when the art of discourse, rhetoric, is put to the task of selling truth to the benighted does it become real. Second, rhetoric is necessary human affairs just to the extent that humans are unable to apprehend truth directly. It is an unfortunate evil, required because we are rationally degenerate creatures. Both positions have remained very popular over the intervening two millenia. Bitzer, for instance, can still say that in the best of all possible worlds there would be communication perhaps, but not rhetoric;'I we get our truth and knowledge somewhere else, and only our lack of perfection prevents us from casting rhetoric out of the garden. But there is an important lesson those two millenia that can help us to see the Spartan's words another light: the sources of truth which rhetoric has been obliged to serve have changed dramatically-from Socrates' dialectic and Aristotle's apodeixis, to Christianity's biblical exegesis and divine revelation, to the current authority on matters of knowledge and truth, Science. This rotation of leading roles while the supporting actress, Lady Rhetoric, remains constant indicates that the real art of discourse is connected with truth not because of human degeneracy, but because of precisely the reverse, because of our spark of perfection, because we are truth-seeking, knowledge-making creatures who sometimes get it right. We occasionally do something important with rhetoric: we find truth and we build knowledge out of it. When we manage the trick, though, we are so eager to dissociate it from all the foul and inane things we also do with rhetoric that we give the process another name. But these other names are clearly just aliases for rhetoric, or for some subset of rhetorical interests. Dialectic, for instance, is essentially questing debate. Apodeixis is distinguished only by the level of rigor Aristotle demands of the argumentation, not by any qualitative difference. Exegesis is rhetorical analysis. The only possible gap to this pattern is divine revelation, whose capacity to generate truth I will leave to more knowledgeable commentators, pausing only to notice that, true or not, reports of revelation usually involve a fair amount of persuasive machinery-burning bushes, hovering spirits, and the like. In any case, science is certainly no exception.

(1989). Argumentation in Chomsky's syntactic structures an exercise in rhetoric of science. Rhetoric Society Quarterly: Vol. 19, No. 2, pp. 105-130.

Eloquence in an Electronic Age: The Transformation of Political Speechmaking. Kathleen Hall Jamieson. New York and Oxford: Oxford University Press, 1988. Reviewed by Martin J. Medhurst. T. S. Eliot and the Philosophy of Criticism. New York: Columbia University Press, 1988. 236 pp. Reviewed by Warren Rubel. The Sophists. Harold Barrett, Novato, CA: Chandler and Sharp Publishers, 1981. 85+ix pp. Reviewed by William Benoit Electric Language: A Philosophical Study of Word Processing. Michael Heim. New Haven & London: Yale University Press, 1987.305 pp. Reviewed by Ronald A. Sudol. Thoreau's Comments on the Art of Writing, Richard Dillman, editor. Lanham, MD: University Press of America, 1987. Reviewed by J. L. Campbell. Rhetoric in the Classical Tradition, Winifred Bryan Horner. New York: St. Martin's, 1988. Reviewed by James Leonard. Racial Hygiene: Medicine under the Nazis, by Robert N. Proctor. Cambridge: Harvard University Press, 1988. Reviewed by Allen Harris. Shaping Written Knowledge: The Genre and Activity of the Experimental Article in Science, Charles Bazerman. Madison: University of Wisconsin Press, 332 pages. Reviewed by David S. Kaufer.

Linguistics has been largely misunderstood in writing pedagogy. After Chomsky's revolution, it was widely touted as a panacea; now it is widely flogged as a pariah. Both attitudes are extreme. It has a number of applications in the writing classroom, and it is particularly ripe for technical writing students, who have more sophistication with formalism than their humanities counterparts. Moreover, although few scholars outside of linguistics are aware of it, Transformational Grammar is virtually obsolete; most grammatical models are organized around principled aversions to the transformation, and even Chomsky has little use for his most famous innovation these days. Among the more recent developments is Generalized Phrase Structure Grammar, a model with distinct formal and pedagogical advantages over Chomsky's early transformational work.

This question, the engine humming at the center of Bakhtin's vision, generating alien words like heteroglossy and polyphony, is one that rhetoricians do not ask. And our work is poorer for the silence. We make inquiries, sometimes very probing ones, into ethos, and occasionally we investigate some rhetor in great detail. But we take identity for granted. It is Plato or Socrates or Burke doing the speaking. we fail to notice is that these labels do not designate autonomous, univocal entities. They designate composites-collections of voices, some in harmony, some in conflict. Mikhail Bakhtin, then, has something to tell us: listen. Listen and you will hear a verbal carnival of such depth and diversity, of such extravagance and exuberance, that your ears will never be the same again. The most immediate consequence of this newfound affluence is that the traditional triangular paradigm of rhetorical events becomes lopsided. The speaker's corner becomes very heavy. But two questions, in parallel with Bakhtin's obsessive probe, present themselves-Who is listening? and What is being said? -and they find similarly multivocal answers. This additional plurality does not so much balance the triangle as burden it. That is, as soon as we start to listen more carefully, the paradigm proves hopelessly inadequate. It simplifies interactions to the point of insignificance, it undervalues or ignores essential elements, and it effects an artificial closure on an inherently openended process. Applying it to any rhetorical event, once we are fitted with our new ears, reveals this inadequacy, but, to keep things in the family, consider how the paradigm fares in an examination of multivalence in the Phaedrus.