Cancer rhetoric’s development in the twentieth-century United States provides a striking example of the risks and rewards of visibility. Twentieth-century efforts to publicize cancer improved the q...

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The phenomenon of the Octalog came into being at the 1988 CCCC when James J. Murphy, with support from Theresa Enos and Stuart Brown, proposed and chaired a roundtable composed of eight distinguish...

Click to increase image sizeClick to decrease image size Notes 1 So, this phrase has gotten a lot of attention. First during and immediately after the Octalog panel in the Tweetstream, then in f2f and continuing social-media interactions after. Most younger scholars express excitement to hear someone say what they've been thinking all along; many "established" scholars express dismay at my lack of respect. Disciplinarity does do its job, does it not? 2 I will, however, offer my definition of rhetoric. Just for the record, when I use the word rhetoric, I am evoking a shorthand that encompasses thousands of years of intellectual production all over the globe—a set of productions that we have only just begun to understand—and that generally refers to systems of discourse through which meaning was, is, and continues to be made in a given culture. 3 In Signs Taken for Wonders, Homi Bhabha reminds us that "[t]here is a scene in the cultural writings of English colonialism which repeats so insistently" that it "inaugurates a literature of empire." That scene, he tells us, is always "played out in the wild and wordless wastes" of "the colonies" and consists entirely of the "fortuitous discovery of the English book" by colonized peoples; this scene marks the book as an "emblem," one of the colonizers' "signs taken for wonders" (29). 4 See especially Lisa Brooks; Joy Harjo; Thomas King; Nancy Shoemaker (ed.); Linda Tuhiwai Smith; Robert Warrior; and Shawn Wilson. 5 For an examination of "paracolonial," see Vizenor. 6 A totally unsatisfying and provocative opening into my current work that argues for situating specific rhetorical events in the continuum of rhetorical practices (alphabetic and non-alphabetic) that hold particular cultures together over time. 7 I take inspiration from Richard Graff and Michael Leff; Thomas Habinek; Jean Ferguson Carr, Stephen L. Carr, and Lucille Schultz; and Susan Miller. 8 See http://wealthforcommongood.org/wp-content/uploads/2010/04/ShiftingResponsibility.pdf for more information. 9 For Jim and Bob … Susan, Sharon, Richard, Jan, Nan, and Jerry (chair), Octalog, 1988, St. Louis. 10 Éthea, where animals belong, in their wildness. I'm using Charles Scott's The Question of Ethics for reading, as CS cites such in the Iliad (6.506–11). The horse wants to return to its Nomós, field, as opposed to Nómos, law (Scott 143). I've consulted Charles Chamberlain's "From Haunts to Character." 11 I would claim, therefore, that it is our responsibility to search out our other-abilities, our impotentialities, to address the other that is indefinite. I'm not referring to potentialities, that is, Techné or Dynamis. Rather, I am referring to what Aristotle notes only in passing as Adynamis, or Impotentiality (see Metaphysics 1046e, 25–32). This, then, would be the para-methodology of misology! As well as the wildness that I refer to! In reference, as Giorgio Agamben says, Adynamis, or Impotentiality, would address all that has NOT YET been intuited, thought, acted on in ethico-political lived experiences (see Potentialities). Or forgotten! At least, in our wide, impotentially wild field.

Contemporary composition classrooms have understandably distanced themselves from the elitism associated with the terms taste and propriety. However, writers do need to learn how appropriate discourse is rhetorically negotiated. Understanding and reinventing propriety’s rhetorical function can enable students and teachers to develop notions of propriety that consider complex histories and perspectives.

The audience's violent response to the 2003 Rockford College commencement address illuminates challenges that surround the epideictic genre in a politically divided society. This essay explores the nature of the conflict that arose that day in order to consider ways in which the generic form of epideictic potentially facilitates communication among people with different views. This opportunity can be realized as rhetors and audiences acknowledge generic constraints, acknowledge social concerns, search for shared understanding, and commit themselves to an epideictic encounter that serves the educational function of constructively interrogating and reimagining public values.

Abstract Although belletristic rhetoric constitutes à response to concerns that are unique to the eighteenth century, its fundamental principles carry forward Stoic views concerning the relationships among the individual's perceptions, moral sense, and civic duty. Stoic philosophy had particular appeal for eighteenth‐century thinkers searching for stability in the midst of rapid change. Examining the philosophical links between belletristic rhetoric and Stoic thought provides a more complete understanding of the beliefs about language, virtue, and society that shape the development of belletristic rhetoric.

(1998). Rhetorical style and the formation of character: Ciceronian ethos in Thomas Wilson's Arte of Rhetorique. Rhetoric Review: Vol. 17, No. 1, pp. 93-106.

(1998). The civic function of taste: A re‐assessment of Hugh Blair's rhetorical theory. Rhetoric Society Quarterly: Vol. 28, No. 2, pp. 25-36.

(1997). The classical tradition: Rhetoric and oratory. Rhetoric Society Quarterly: Vol. 27, No. 2, pp. 7-38.