Deep Rhetoric: Philosophy, Reason, Violence, Justice, Widsom by James Crosswhite

By James Crosswhite

“Rhetoric is the counterpart of logic,” claimed Aristotle. “Rhetoric is the 1st a part of common sense rightly understood,” Martin Heidegger concurred. “Rhetoric is the common type of human communication,” opined Hans-Georg Gadamer. yet in Deep Rhetoric, James Crosswhite deals a groundbreaking new notion of rhetoric, person who builds a definitive case for an figuring out of the self-discipline as a philosophical company past simple argumentation and is absolutely conversant with the advances of the hot Rhetoric of Chaïm Perelman and Lucie Olbrechts-Tyteca.

Chapter via bankruptcy, Deep Rhetoric develops an knowing of rhetoric not just in its philosophical measurement but in addition as a method of guiding and undertaking conflicts, attaining justice, and figuring out the human . alongside the way in which, Crosswhite restores the normal dignity and value of the self-discipline and illuminates the twentieth-century resurgence of rhetoric between philosophers, in addition to the function that rhetoric can play in destiny discussions of ontology, epistemology, and ethics. At a time whilst the fields of philosophy and rhetoric have diverged, Crosswhite returns them to their universal moorings and indicates us an invigorating new approach ahead.

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Extra resources for Deep Rhetoric: Philosophy, Reason, Violence, Justice, Widsom

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Schiappa’s neat three-part progression that resolves itself in the “completion” of the conceptualizing of rhetoric in Aristotle is a tidy way to resolve this controversy, but it is hardly a satisfying resolution for those who believe that there is something philosophical in the conflict between philosophy and rhetoric. Plato was not merely at a halfway point between the older sophists and Aristotle in some three-part problem-solving process. ), Socrates poses this question to his young interlocutor: “Is not rhetoric in its entire nature an art which leads the soul by means of words (dia logo ¯ n), not only in law courts and the various other public assemblages, but in private 21 CHAPTER ONE companies as well?

And is it not the same when concerned with small things as well as with great, and, properly speaking no more to be esteemed in important than in trifling matters? ” That is, Socrates is asking: Isn’t rhetoric an art of logos in general, an art whereby we have an influence on each other’s souls, an art of teaching and leading one another, an art whose scope ranges from the largest public political matters to the smallest private affairs? In other words: Isn’t rhetoric best understood in light of logos in general?

Now, let us start again, differently. What is rhetoric? To begin, consider two apparently incompatible characterizations of rhetoric, both from 17 CHAPTER ONE philosophers. The first is from Paul Ricoeur (1989). He offered it in a lecture titled “Rhetoric—Poetics—Hermeneutics” that he gave in 1970 in Brussels at the Institute for Higher Studies, whose president was Chaim Perelman, one of the authors of The New Rhetoric. Perelman was also in the audience. Perelman’s rhetorical theory develops a concept of rhetoric whose scope reaches to all nonformal communication, including inward deliberation.

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