Tue, 23 February 2016
Welcome to MR, the podcast for beginners and insiders about the ideas, people and movements that have shaped rhetorical history. It’s a new year and a new semester here at the University of Texas, and it’s time for some new years resolutions. We got a lot of old episodes re-recorded last semester, and by golly I’m glad we did, but it’s time to get some fresh episodes out. So, thanks to the Humanities Media Project here at the University of Texas at Austin, we’re going to have some brand new episodes. Okay, we had like six new ones last semester, but this time I’m keeping a promise I made to a Belgian. Victor Ferry wrote in last august or something and when we talked about episodes, he said that he’d love to hear about the great Belgian rhetorician--Chiam Perleman. “Sure, Victor,” I said. “We’re doing some old episodes, but I promise, we’ll do Perleman this year.” So, in the name of keeping promises, we’re not only doing one episode on Chiam Perleman, but we’re doing two. That’s right, a Perelman two-parter. Today we’ll talk a little about Perleman’s life and his collaboration with Lucie Olbrechts-Tyteca and their master work, The New Rhetoric,. Next week we’ll talk about Perleman’s solo career and the Rhelm of Rhetoric and some of the responses to the Perelman’s work.
Perelman almost wasn’t a Belgian rhetorician. He was born in Poland and moved to Belgium, as many Poles were wont to do in the late twenties and thirties. There, he could have been a lawyer, because he got a law degree, and then he went and got his doctorate in philosophy by looking at a mathematician. But while he thought big thoughts about law and ethics and philosophy, things really took off when he met a colleague named Lucie Olbrechts-Tyteca and they set about writing the massive book, the New Rhetoric.
The New Rhetoric is not a modest undertaking. what Perelman and Olbrechts Tyteca were undertaking was nothing less than the complete rehabilitation of ancient rhetoric into a modern resource for making ethical decisions. In this rehabilitation, audience is key: that’s what rhetoric really does best. As they say it, “For argument to develop, there must be some attention paide to it by those to whom it is directed” (think of your audience in other words.) They go on and say, “argumentation aims at securing the adherence of those to whom it is addressed, it is, in its entirety, relative to the audience to be influenced” (1969, p. 19). The audience, though and “the audience” may be different things. There’s an audience which is the ideal, a universal audience that is perfectly understanding and wise and then there is the audience that one gets, like the hand one is dealt. The latter is called the particular audience. This changes how we talk about argument, too. So an argument may be persuasive if it appeals successfully to a particular audience, but it won’t be convincing unless it can “gain the adherence of every rational being” (28).
But let’s get a little deeper in the weeds about the universal audience. The universal audience, they write “consists of the whole of mankind, or at least, of all normal, adult persons,” and since we seldom find ourselves addressing the whole of mankind or even all normal adult persons, Perelman and Olbrechts-Tyteca point out that “Each speaker’s universal audience can, indeed, from an external viewpoint, be regarded as a particular audience, but it non the less remains true that for each speaker at each moment, there exists an audience transcending all others, which cannot easily be forced within the bounds of a particular audience” (30). So it’s an election year, let’s talk about the problems of the particular audience. Say you’re a politician running for office in a region that’s been hit hard by industrial decline. You might address a crowd of people who are depressed by the high levels of unemployment, scared about continuing layoffs and stressed about the idea of trying to find a new job that may ask them to change their careers, and their homes in the middle of their lives. It might be tempting to tell these people that you will bring back industrial jobs, that the factories will run again, that they can stay in their own homes and careers. But then you might have to go directly to address another crowd, say a group of environmentally minded people who are thrilled that the factories are closed--after all, they’re the ones who lobbied to tax pollution in their town, and they petitioned for increased regulation, which cost the factories so much money that they couldn’t stay open. what are you going to say to this audience? If you promise the factories will be back, they’ll boo you out of the room.
Or, as Perelman and Olbretchs Tyteca say, “Argumentation aimed exclusively at a partciular audience has the drawback that the speaker, by the very fact of adapting to the views of his listeners, might rely on arguments that are foreign or even directly opposed to what is acceptable to persons other than those he is presently addressing” (31).
Instead imagine what the universal audience would approve of, what both the groups you want to address care about: they want their communitity to have plenty of jobs and economic success, and they want to live in a place where the air and water are clean and pure. This is a small example of the ideal, the “agreement of the universal audience,” which may be generalizable, even hypothetical.
“Philosophers,” Perekman and Ol-ty say, “always claim to be adressing such an audience, not because they hope to obtain the effective assent of all men--they know very well that only a small minority will ever read their works--but because they think that all who understand the reaons they give will have to accept their conclusions,” or, in other words “The agreement of a universal audience is thus a matter, not of fact, but of right” (31).
But where can one hope to find a universal audience? I know where to find unemployed factory workers and environmentalists, but how do I know how the universal audience polls? Frankly, P and Olbretchs-Tyceta say, you have to make them up as you go. “Everyone constitutes the universal audience from what he knows of his fellow men, in such a way as to transcend the few oppositions he is aware of. Each individual, each culture, has thus its own conception of the universal audience. The study of these variations would be very instructive, as we would learn from it what men, at different times in history, have regarded as real, true and objectively valid” (33). So if you’re speaking to that group of unemployed factory workers, you have to think about what arguments they (and the environmentalists) would find valid. If you suggest that the community can pivot into clean industry and environmental tourism, you have to wonder whether your communities believes that it’s true that “you can’t teach an old dog new tricks” or that anyone can change and the American spirit is about growth and adaptation. What is your culture’s conception of what is real and true? It takes some work to figure out what’s valid in your community and what’s universally accepted. the universal audience is a kind of invisible standards committee, detirmining what will fly for everyone. But the committee is hard to pin down, even for the scholars arguing for it in The New Rhetoric.
As the authors put it, “it is the undefined universal audience that is invoked to pass judgment on what is the concept of the universal audience appropriate to such a concrete audience, to examine, simultaneously the manner in which it was composed, which are the individuals who comprise it, according to the adopted criterion, and whether this criterion is legitimate. It can be said that audiences pass judgment on one another” (35).
Agreement in the community yields a fact. Facts are not immutable and once it is no longer accepted, it becomes a conclusion, rather than a starting premise (68). We might all agree that factories pollute, or that pollution hurts the wild life. Build enough of a web of agreement, and you come up with truth. Maybe that truth for our community is that factories as currently constituted are antithetical to a clean, healthy environment. It relates the different facts that the universal audience agrees to. Move one step over from facts and you get values like patriotism, or health. Values are arranged in hierarchies. Is health more important than patriotism? Is the environment more important than jobs? And hierarchies are arranged in loci. General loci are the most absolute. For example, the value of human life might be an absolute loci in your community. You’d do whatever it took to protect it, even if Matt Damon was from your town and you had to rescue him from the Nazis or Mars or whatever. Specific loci are more specific to the situation for example, the value of Matt Damon’s life when he’s in danger might be the specific loci, or you might say, if you have to choose between Matt Damon and an extra, choose Matt Damon’s life.
So taking all of these terms into account, the strength of the argument is (1) “intensity of the hearer/s adherence to the premises” and (2) “relevance of the arguments in the particular discussion” (461). Getting back to our politician, you might have a harder time convincing an unwilling audience of your argument, but arguments don’t need to be waterproof: “the essential thing is that they appear sufficiently secure to allow the unfolding of the argument” (261). the whole object of argumentation is “gaining the adherence of minds” within a “community of minds” (14).
Thu, 18 February 2016
Welcome to MR. I’m Mary Hedengren, Jacob is in the Booth and we’re supported by the Humanities Media Project and UT Austin.
Was English in an identity crisis in the 80s and 90s? Maybe. But it’s certain that it thought it was. Interdisciplinary projects such as cultural studies and the voluntary expulsion of groups like English language and composition from English departments was inspiring a lot of ink in the PMLA and other journals and conferences between such illuminaries as Gerald Graff and Stanley Fish. And when people are anxious about who they are, they often look back to how they ended up here. How did English get so weird? What is the background behind composition’s complaints against literary studies? What led to everyone in the department being in a department together?
Enter Professor James Berlin. Berlin, a compositionist who had taught at U of Cinninati and Purdue. Berlin was a disciplinary historian who wrote two important books that tried to create a historical context for the current state of composition, which we’ll talk about today.
Rhetoric and Reality: Writing Instruction in American Colleges. 1900-1985. Carbondale: Southern Illinois UP, 1987.
Writing Instruction in Nineteenth-Century American Colleges.
The earlier book, Writing Instruction in 19th-Century American Colleges published in 1984, traces the role of writing instruction in American political psyche.
“no rhetoric—not Plato’s or Aristotle’s or Quintilian’s or Perelman’s—is permanent.”
The next major book Berlin wrote picks up where Writing Instruction in Nineteenth-Century American Colleges. Left off—at the dawn of the 20th century. Rhetoric and Reality: Writing Instruction in American Colleges. 1900-1985 traces the history of composition in the United States up to what was then the modern day. In going through this history, though, Berlin weaves three strands of compositional theory: current-traditional, expressivist and social constructionist. Berlin makes no secret about which of these strands he thinks is right. Current traditionalists are grammar-obsessed ninnies who sneer at students while pushing their glasses up their noses while expressivists are berkinstocked hippies singing kumbaya without teaching anything significant. Berlin is unapologetic about his perspective. In the introduction, he mentions the criticism the book has received as having a political project. James Berlin, much like the honey badger, don’t care. He has a strong interest in the project to "vindicate the position of writing instruction in the college curriculum" (1) and he feels social constructionism is the best way to do so.
He identifies several points that lead to writing instruction’s increased disciplinarity
First there was the Birth of CCCC when a 1948 paper by George S. Wykoff and ensuing conflict leads to John Gerber of U of Iowa proposing a conference to discuss composition. 500 attend April 1-2 1949 (105). "With the establishment of the CCCC and its journal [...] teachers of freshman composition took a giant step toward qualifying for full membership in the English department, with the attendant privileges" (106)
Then there is the Importance of pamphlet The Basic Issues in the Teaching of English published as a supplement to College English in 1959. Identify key questions for English, especially in pedagogy (such as should writing "be taught as expression or as communication") (Berlin 124).
Finally there was Braddock's 1961 Research in Written Communication and subsequent founding of Research in the Teaching of English (1967) is important because "Only a discipline confident of its value and its future could allow this kind of harsh scrutiny" (135). Lit studies "have appropriated as their domain all uses of langauge except the narrowly refertial and logical. What remains [...] is given to rhetoric, to the writing course" (30).
In the early 20th century, universities were becoming dominated by sciences and practical arts. Objective philosophies ruled. Current-traditional is the most vehement and widely accepted of the objective rhetorics, but behaviorist, semanticist and linguistic rhetorics are also put into this category (9). As Berlin puts it: "The new university invested its graduates with the authority of science and through this authority gave them an economically comfortable position in a new, prosperous middle-class culture" (36)
On the other extreme of things was expressionist writing "the teacher cannot even instruct the student in the principles of writing, since writing is inextricably intertwined with the discovery of truth. The student can discover truth, but truth cannot be taught; the student can learn to write, but writing cannot be taught. The only strategy left, then is to provide an environment in which the individual can learn what cannot be taught" (13).
Berlin describes that, "For the proponents of liberal culture, the purpose of the English teacher was to cultivate the exceptional students, the geniuses, and, at the most, to tolerate all others" (72). For expressionists "writing--all writing--is art. This means that writing can be learned by not taught" (74). How many times do we hear that? That you just need to ponder a little, get a little older and then you’ll pick up what you need to? This is still kind of the philosophy in many Eastern Hemisphere universities where writing instruction hasn’t taken off as much. And it exists here, too, even in our own departments.
The method of expressionist teaching will be familiar to those in creative writing :"Most important was that the students read all papers aloud to the entire class and were given immediate responses [...] the teacher did not lecture but acted instead as an ad-ditional respondant" (84).
For more about expressionism and what influence it had on rhetoric and composition, check out our previous podcast on expressivism.
Berlin’s last book Rhetorics, Poetics and Cultures was also a disciplinary project--reconciling composition (production) with literary studies (interpretation) by way of cultural studies--may seem a little dated to the 90s, which its heady enthrallment with cross-disciplinary cultural studies and post-modernity everywhere as specter and savior. He argues that English should reunite rhetoric and literary studies
around text interpretation and production-not one or the other exclusively. He doesn’t just argue in theory but sets out his own class as an example of how to integrate textual production and analysis with general cultural studies. He emphatically defends the use of popular culture in the classroom and meeting students with the knowledge the already have.
James Berlin died suddenly of a heart attack while he was still in the middle of career, but his influence is found all around the composition world. For example, the CCCC award for best dissertation is called the James Berlin award, and I think that’s fitting, considering how the establishment of a phd in composition has been such a benchmark in composition’s disciplinarity. Are we at a better place in terms of disciplinary security than we were in the 80s and 90s? I think so. I also think that part o the reason why is James Berlin’s impassioned disciplinary research and fervent argumentation. If you have impassioned discipline and fervent argumentation, feel free to email us at firstname.lastname@example.org
Wed, 10 February 2016
Welcome to Mere Rhetoric, a podcast for beginners and insiders about the ideas, movements,
and people who shaped rhetorical history. I'm Mary Hedengren.
Quintilian was a transitional figure of rhetoric. Born in a Roman province of Spain to a Spanish
family at around 35 CE, he lived both geographically and temporally at the peripheries of the
Roman Empire. Quintilian was, as everyone was, influenced by Cicero and the Greek instructors,
Progymnasmata, which we've talked about in an earlier episode. He was deeply concerned with
questions about the education of rhetoric. As a teacher of rhetoric, his students were mostly
historians, like Tacitus, or authors, like Juvenal, instead of politicians. In fact, his student Tacitus
will later argue that there wasn't much space for rhetoric as the Roman Empire became more
authoritarian. Who's going to argue with an Emperor? But Quintilian was deeply interested in not
just creating better rhetoric, but better rhetors. The most famous idea from Quintilian is probably
his insistence that the rhetor will be a good person all around. Educated, kind, refined. As Bruce
Herzberg and Patricia Bizzell say in their introduction, "Quintilian's insistence on the moral
element may bespeak his own quiet desperation about what sort of leader would be needed to
galvanize the corrupt Rome of his day." Whatever Quintilian's motivation, he explains in detail,
hundreds of pages of detail, how rhetors are to be educated.
>> That's right, Mary. To illustrate Quintilian's preoccupation with the intersection of ethics and
the art of oratory, it's worth noting that his definition of rhetoric is "a good man speaking well.”
Without good words and good morals, there cannot be good rhetoric. There can be no divorce
between the content and the form of statement. The reverse was also important for Quintilian,
that training in rhetoric could have some sort of moral impact on the student. Quintilian hoped
that people would be more moral for their rhetorical training. Although he was teaching at a time
when rhetoric and Roman society was at "no longer a severe discipline for training the average
man for active citizenship." Good citizenship depends, not just on speaking technically well, but
also morally well. How does the student develop this kind of technical and moral excellence in
speaking? Primarily, through the impact of good examples. Nurses, classmates, and especially
the teacher should "all be kept free from moral fault" or "even the suspicion of it." Classmates
can have good effects on students. Instructors should also frequently demonstrate because now
that we teach, examples are more powerful even than the rules." This sort of reminds me of the
kind of scaffolding that Lev Vygotsky, Ridley, and Carroll talk about. When students are
surrounded by students doing work that is just a little bit more difficult than what
they're accustomed to, they can see how their near peers rise to the problems and learn how
to imitate those strategies as well.
>> So teachers, classmates, instructors, you can tell from all of these influences that Quintilian is
so worried about, he believes in the little sponges model of pedagogy. Some influences like
nurses and classmates maybe accidental, but Quintilian also emphasizes the conscious use of
imitation exercises to strengthen the student. In fact, Quintilian declares that "an orator ought to
be furnished, above all things, with an ample store of examples." The things that
Quintilian recommends imitation, though, vary from the standard Progymnasmata.
The Progymnasmata gave students topics like kidnappers and smugglers. Standard Hardy Boy
stuff. But Quintilian believed that students should imitate the sort of things they're actually going
to be writing. Real life writing. In this sense, you can see how Quintilian would be comfortable
with some of the scholars who emphasize learning to write in the disciplines. All of this is sort of
a social-constructed view of good rhetoric, even something a little pre-writing in the disciplines.
Quintilian talks about how every species of writing has its own prescribed law, each to its own
appropriate dress. So this sort of emphasizes the idea that there's not just one type of good
writing and you can't teach somebody just good writing or good rhetoric. He saw that you needed
to practice in the types of forms that you're actually going to be doing. This is really kind of
revolutionary stuff and it's surprising that it didn't get picked up earlier until in the past, about
100 years has been a real emphasis on beginning to teach writing not just was a transferable skill,
but something that is really specific to a specific task. But at the same time, Quintilian believed
that his students should be generalists, because eloquence "requires the aid of many arts." So
even things like gymnastics, to improve lung capacity and posture, and geometry should be
taught to the would-be rhetor. A sort of balance between the liberal arts and sort of like a specific
kind of technical training. But especially, you have this reading, writing, listening all being
taught at the same time, because they influence each other, and Quintilian says that they are
so inseparably linked with one another and that they should be taught, not as separate skills, but
as sort of one fluid type of learning about language.
>> That's right, Mary. Quintilian saw speaking, writing, and reading as important skills of
course, but not things that could be separated from the human experience as a whole. In fact,
Quintilian saw it as his duty as a teacher to cultivate not just good rhetors, but the whole person.
That might sound a little authoritarian, but just because Quintilian believed that students should
write real-life exercises, doesn't mean he didn't think that they should have fun. Rhetoric, in
varying forms appropriate to age, surrounds the student's cradle to the grave. Little children and
babies could be given alphabet blocks as toys, and young students should be allowed to play with
their own writing and the student should be daring, invent much, and delight in what he invents.
Practice alone, though, won't lead automatically to greatness. "Talent does matter, but he who is
honorably inclined will be very different from the stupid or idol," Quintilian says, "and the wise
instructor will give matter designed as it were beforehand in proportion to the abilities of each,
and the teacher will help them to find their strengths and apply chiefly to that in which he can
succeed." Help make students succeed. The students should be happy with what they are
producing even if it isn't what a professional writer would write. Not everyone has to become a
famous writer but any skill in rhetoric will pay dividends for the wealth, honor and friendship,
greater present and future fame," Quintilian writes, "No matter how much or how little you
obtain or feel you use."
>>Unlike many other teachers of rhetoric, Quintilian rejected stylistic anachronisms and effects.
"Language is excellent, perspicuous and elegant and should have the public stamp like currency.
Current practices matter so much that custom in speaking, therefore, I shall call the agreement of
the educated just as I call custom in living the agreement of the good." There's an obvious
influence here on enlightenment rhetors like Hugh Blair who similarly reject the idea that you
should speak in an old timey way and that you need to consider what the modern style is for your
own region. Incidentally, Blair thought that Quintilian was the best of all the rhetoricians.
Overall, students should develop fasilitas, the readiness to appropriate language for any situation.
To be fluid with understanding what the social conventions are and how you can apply language
to it. And after a good career, Quintilian even advises the rhetor to bow out gracefully, not full of
reunion tours and botox, but to leave at your peak, "Because it becomes him to take care that he
speak not worse than he has been in the habit of speaking." That's not to say that retired people
are off the hook. They're still expected to study like Marcus Cato who learned Greek in his old
age. But Quintilian definitely sets out a line of the entire rhetor's life, from their earliest years
playing with blocks to when they retire at an old age.
>>So Quintilian clearly would have been no fan of Rocky V and VI, is what we're saying there
>>How many people were? [laughs]
>>I think only a few perhaps. If all of this seems like a lot of work to raise the writer, then you're
absolutely right. Quintilian describes such an involved pedagogy from cradle to grave, that the
relationship is less like a teacher and more like a parent. The focus in Quintilian's pedagogy is
less quick and dirty tricks, and more the formation of a rhetorical character. He feels that
learning rhetoric will help make you a better person. The good man speaking well and because of
that he passionately promotes a study of rhetoric. In fact, we can't put it any better than he does,
so we'll end with his inspiring words and if these don't make you excited about studying rhetoric,
I just don't know what will. "Let us then presume with our whole powers the true dignity of
eloquence then which the immortal gods have given nothing better to mankind and without
which all nature would be mute and all our acts would be deprived alike of present honor and
commemoration among posterity and let us aspire to the highest excellence for, by this means,
we shall attain the summit and if it does not ring great advantage to studious youth it will at least
excite in them what I desire even more, a love for doing well."
Wed, 3 February 2016
Welcome to New Rhetoric the podcast for beginners and insiders about the people, events, and ideas that have shaped rhetorical history. I'm Mary Hedengren and today I actually get to respond to a listener who wrote in, named Greg Gibby. And Greg wrote in saying that he would love to know some sort of ranking system; some way to see who are some of the most important figures in rhetorical history and sort of how they might relate to each other. So because of Greg, for the next month, we are going to be counting down the villains of rhetoric. Not that there are any you know, mustache twirlers per say, but these are folks who sort of give rhetoric a bad name, and contributed to rhetoric becoming a pejorative.
So today, in honor of Greg, we are going to be start out our series. We are going to be starting with, Thomas Hobbes. Now, you probably remember Hobbes from your political science classes. He's the one that came up with the idea of the social contract. You remember this. You have a bunch of people all living together and life is nasty and terrible and brutish, and then they decide, "Hey if we all get in this together and make somebody in charge of us, we don't have to live like animals." So they create a contract.
"We will all obey the sovereign, and the sovereign will protect us."
Well, this is all very well and good until you include rhetoric. Hobbes kind of defines eloquence into two camps. One is philosophy, and the other is a passion.
He says, "The one is an elegant and clear expression of the conceptions of the mind, and riseth partly from the contemplation of the things themselves. Partly from the understanding of the words taken in their own proper and definite signification. The other is a commotion of the passions of the mind. And derives from metaphorical use of words fitted to the passions."
This is sort of going back to the old idea that you either have, sort of a philosophical understanding of what everything is, and you just sort of lay the words on top of it with one clear understanding. Or, you've tricky, tricky words which are going to create a commotion of passions of the mind, deriving a metaphorical use of words fitted to those passions. It's sort of a cold, contemplated way to sort of approach rhetoric, in this sense. So rhetoric is suspect, and in fact Hobbes is quite suspicious of the roll of rhetoric within, heaven forbid, a democracy.
He says, "In a democracy, look at how many demagogues, that is how many powerful orators there are with the people."
And he says, "In a popular dominion there may be as many Nero's as there are orators who sooth the people."
It's kind of a scary idea for him that people will be able to speak, and have such a big influence. He goes even deeper with this when he talks about why there are so many demagogues, so many orators trying to grasp for power through the words that they use.
He says, "Another reason why a great assembly is not so fit for consultation is because everyone who delivers his opinion holds it necessary to make a long tongued speech, and to gain more esteem from his auditors, he polishes and adorns it with the best and smoothest language. Now the nature of eloquence is to make good and evil profitable and unprofitable, honest and dishonesty. Appear to be more or less than indeed they are. And to make that seem just which is unjust. According as it shall best suit with his end that speaketh. For this is to persuade, and though they reason, yet they, not from their rise form true principles but from vulgar received opinions."
Now this is actually Hobbes getting at sort of a philosophy of rhetoric that has been around for a long time. The idea that received opinions are a way to reason. In ancient rhetorical theory this was kind of okay. It was called the common places, and you could argue from a common place. We talked about this a little bit in the podcast about the cannons, and a little bit of the [inaudible]. Well you could say, "Well everyone knows that a stitch in time, saves nine." And that would count as good evidence. But for Hobbes, he says that becomes dangerous because of vulgar received opinions. Now, these orators, he also criticizes by saying, "there is no reason why every man should not naturally mind his own praise, rather than the public business, but that here he sees a means to declare his eloquence, whereby he may gain the reputation of being ingenious and wise. Rejoice and triumph in the applause of his dexterous behavior." So he says that all these orators that are going in for public speech; they don't really care about the public in general. In fact, they should probably just mind their own business, but the only reason they are going into it is so that people will think that they are smart, and clever. Now that's not to say that there is zero space for conversation within Hobbes ideas. At the beginning of chapter 14 of Laws and Trespass, Hobbes does make a somewhat passing remark about the role of council. He says that those who confuse law and council are like those who, "think it is the duty of the monarch, not only to give ear for their counselors, but also to obey them, as if it were in vain to take council unless it were also followed." What? Hobbes! Did you just say that Monarchy could be influenced by something outside of the sovereign, but politically impactful? Let's take a look at the page again. "Council is directed to his end that receives it. Council is given to none but the willing." Council, then, according to Hobbes, doesn't necessarily persuade the sovereign as we might understand in rhetoric, but provides another pillar of reasoning for the Monarch to consider. In fact, such council looks a lot like that philosophical eloquence that Hobbes describes above. A clear, grounded, rationalist contemplation and divorced from emotional appeals. This kind of reminds me of Tacitus who was similarly enamored of the principatus, and his concern about demagogues' rhetorical sway. But he was, nonetheless, willing to admit that the sovereign could benefit from hearing what advisers have to say. So in the end, Hobbes is generally not in favor of rhetoric. Not for the masses, not for the people speaking of their own, not sort of even in assemblies, but he does have a tiny smidgen of space where a counselor could say something to a sovereign, that the sovereign -- moving forward from his own wisdom and not from anyone else's admission can take into account of make his own decision. So there you have it Hobbes; number four on our list of the villains of rhetoric. Next week we will continue on with our villains of rhetoric series by talking about Ramus. Until then, try not to let the demagogues bring you down. And always pay attention to what your sovereign has to offer.
Wed, 27 January 2016
And today we have news: ast week something finally happened, something I always dreamed of, ever since I was 18 years old—I got called up for jury duty. I’m thrilled to be able to do my civic duty, not just because since I was 18 years old I’ve been mainlining old episodes of Law and Order, but also because because it gives me a front row seat to the world of forsensic rhetoric. Today on Mere rhetoric, we’re going to talk about the illustrious history of forsensic rhetoric. But first just a reminder that you can subscribe to this podcast on iTunes, or follow us on twitter at mererhetoricked (that’s mererhetoric followed by a ked) or email us at email@example.com.
Ok, so when we think about rhetoric, we often think of it as a foil to philosophy. Something completely unrelated to everyday life, abstract and smartsy-artsy. But for the ancient greeks, rhetoric was a cold, hard necessity. The Ancient Greeks of around 467 BC were a litigious group, constantly hauling each other into court. It was one of the great things about having such awell developed government, that you could drag your neighbor into court and get some money out of them. But in ancient Greece you didn’t have a professional corp of lawyers to fight your battles for you. If you were going to sue your neighbor, you were suing your neighbor and you had to make a case and that meant you had to give a good argument.
Rhetoric historian George A Kennedy even claims that rhetoric as an art arose because of this legal imperative. He writes, "Citizens found themselves involved in litigation... and were forced to take up their own cases before the courts. A few clever Sicilians developed simple techniques for effective presentation and argumentation in the law courts and taught them to others” "Anyone reading the classical rhetorics soon discovers that the branch of rhetoric that received the most attention was the judicial, the oratory of the courtroom. Litigations in court in Greece and Rome were an extremely common experience for even the ordinary free citizen--usually the male head of a household--and it was a rare citizen who did not go to court at least a half a dozen times during the course of his adult life. Moreover, the ordinary citizen was often expected to serve as his own advocate before a judge or jury. The ordinary citizen did not possess the comprehensive knowledge of the law and its technicalities that the professional lawyer did, but it was greatly to his advantage to have a general knowledge of the strategies of defense and prosecution. As a result the schools of rhetoric did a flourishing business in training the layperson to defend himself in court or to prosecute an offending neighbor."
and so rhetoric came to the Greeks. Teaching other people how to argue their own cases was the first form of rhetorical education.
Eventually, the greeks came up with the idea of the logographer. So since you have to give your own case, the courts allowed you to get help from one and only one friend or relative….or professional ringer. The logographer would hear your case and write a speech written in your voice and then you would memorize the speech so that you could present it in court. People who knew you well might be surprised at how elquant and wise you sounded, but it might help you win the case after all.
Some of the best rhetoricians of the ancient world did stints as logographers. Demosthenes, the rabble-rouser who almost toppled Alexander the Great, was a logographer, as was the great rhetoric teacher Isocrates. Lysias, the orartor who inspired Plato’s Phaedrus, was a logographer, too, and Antiphon. So logography has a long and nobel tradition, even though it was, essentially like getting your speech written by a professional ringer. Arguments were made in the ancient world, like now, that there was something unfair about the way that rich people could buy the best defense. Many of the ancient complaints against rhetoric, like those made by Socrates in the gorgia, were against logographer’s ability to write as good of an argument against a position as for it. When a logographer could be hired for the defense or the prosecution, they weren’t perceived as sincere as someone who was arguing in court about their own life, property and freedom.
And what might go into Athenian forensic thetoric? What were those logographers writing? Well, to understand that, you have to understand a few things about Law and Order: Athens. First, this was a trial by jury, but it wasn’t necessary people like me getting called up for jury selection. People volunteered to be on a jury, because you did get paid. It wasn’t enough to volunteer, though you had to be selected. But sometimes it wasn’t necessarily selective. There could be hundreds of jurors on a jury—up to 500! And the jury had a lot of power—the judge didn’t decide the trial outcome at all, only the jury. So in appealing to a jury, you were appealing to a large group of people, a lot like making a political speech, really. In Athenian justice, reputation meant a lot to these juries, so many of the witnesses were just good and/or famous people brought it in say that they did or didn’t think the plaintiff did it—regardless of whether they were actually an eyewitness. It also helped to have some graphic description of the wrong done and make appeals to the common man—these jurors did want to be entertained while they decided after all.
Some great early pieces of rhetoric were, in fact, legal speeches. In some cases we don’t know whether these speeches were actually ever used in court or if they were used for demonstrating a logographer or rhetoric teacher’s ability. For example, Isocrates wrote “real” forensic pieces like “Against Lochites, Aegineticus, Against Euthynus, Trapeziticus, Span of Horses, and Callimachus.” Even though he always said that he wasn’t fit for the court. He may have been working as a logographer for someone else, or they might not have been cases that were actually tried. Some of these court cases are pretty crazy, showing how you didn’t have to be famous to sue someone. The speech against Lochites - where "a man of the people" irX1790vs is the speaker - exhibits much rhetorical skill. The speech about the horses concerns An Athenian citizen had complained that Alcibiades had robbed him of a team of four horses, and sues the statesman's son and namesake (who is the speaker) for their value.
Isocrates also wrote faux forencis speeches.“Against the Sophists” and “Antidosis” defend his character and profession against imaginary lawsuits. Forencis examples were common for a rhetorician to show off his capacities in what kind of defendents he could write for and one popular form of rhetoric was to write a defense of someone who isn’t actually going to see the inside of a court room, or to write a legal argument for a case long settled. Students of rhetoric, too, engaged in a lot of forensic rhetoric. The progymnasmata, or series of exercises used in training a young rhetor, included crucial steps of defending or protesting a law and writing definitions of what is and isn’t just. Forensic rhetoric drove rhetorical education forward.
Eventually legal speeches became a clear genre of rhetoric, one of several. By the time Aristotle writes On Rhetoric, legal, or forsencic rhetoric is, along with deliberartive and epideictic one of the three major categories of rhetoric that Artistotle classifies. Aristotle spends 6 chapter discussing forensic rhetoric. At the beginning he sets up the primary “means or persuasion” in forensic rhetoric. He suggests 3 things need to be considered: “1. For what purposes persons do wrong 2. How these persons are mentally disposed 3. What kind of persons they wrong and what these persons are like.” He also explores abstract ideas like what kind of wrongs are being done when someone breaks the law, and The Koinon of Degree of Magnitude"which states: "A wrong is greater insofar as it is caused by greater injustice. Thus the least wrong can sometimes be the greatest.” Pretty heady stuff.
If greeks were good at setting up legal rhetoric, the Romans took it to a new level. Romans love laws. Even more than laws, they love talking about laws: which ones are just, which ones are misinterpreted, which ones are being faunted. Arguably, arguing was their greatest art. One of the greasted of these contentious legal types of Cicero. In The orator Cicero emphasizes the importance of learning all of the ins and outs of the law if you want to become a rhetor, because it was assumed that you would be involved in the court system on one side or the other. Again, this was all personal—the idea of separate lawyers who represent you in court is only a few hundred years old.
So what does this have to do with what I’ll expect to see when I show up for jury duty? Well, I don’t think I’ll see the defendant and plantiff respresenting themselves, although they might, especially if this is one of those sweet small-claims deals. If not, there will be lawyers who rae taking the case not because of any great affection for the parties, but because they’re getting paid. And they will be making speeches, not because they have any great passion for it, but because they’re professionals good at what they do. Acutaly, if you think about the complaints that people make against lawyers in our society—that they’re insincere and slimy and only after the money—those are the same complainst people had of logographers and rhetors. The legal arguments I’ll hear will almost certainly invoke ideas of wrongdoing and talk about the character of the parties involved. And I and my five or eleven fellow jurors will get a say in justice, just like the hundreds of Athenian jurors back in the days of Isocrates.
Wed, 20 January 2016
Juana Ramirez y Asbaje had a lot going against her from the beginning. She was born to unmarried parents and her father took off after two siblings were born. Being illegitimate with no dowery in 17th century Mexico was not a recipe for an easy life, but Juana had one thing going for her—she was very, very talented. Her overall brainyness was evident form her eariliet childhood. She used to sneak off to go read, in a time and culture when few people of her class and sex were literate, and she even learned to read and compose in Latin.
** But because “boys don’t make passes at girls who wear glasses,” Juana was also helped out by her intense physical beauty and charm. These helped get her noticed by the king’s representative in Mexico, who patronized her studies.
One of the moments that I’d love most to observe in the Wayback Machine would be when Juana’s patron arranged for her to publically field questions from learned men. I can just imagine it: charming and beautiful Juana, still in her teens, surrounded by greybeards stroking their grey beards as she gives wise, thoughtout and pithy analysis on all sorts of erudite subjects. It must have been a rush for her, as well as the observers.
But remember how Juana had no money, no power and no rich husband? All that braininess and no where in 17th century Mexico to use it. She was convinced to join religious orders, even though she didn’t particularly feel a vocation to it. It was a place where she believed she could read, write and continue to study.
And she did, but the circumstances were not as favorable as they might have been. Sor Juana, as she was now, put together the biggest library in New Spain, complete with musical instruments and scientific objects as well as books and manuscripts. Her own writing, especially her volumes and volumes of poems, were prized by her patrons, one of whom, the Countess de Paredes, brought her writing to Spain, where Sor Juana became a literary sensation. In fact, all across the Spanish colonial world, Sor Juana’s wisdom, wit and skill as a writer were being acclaimed. Except in Mexico.
In Mexico, both the religious authorities directly around and the community as a whole was antsy about Sor Juana’s immense rhetorical prowess. Her astute observation and skill with language, the very things that they were praising in Spain and the other Spanish colonies were being held against her as not becoming a woman, and a nun at that. In fact, Sor Juana’s detailed letter of theological exposition was published without her consent as an example of her brilliance—but also as a criticism of her misusing her time. It’s hard to know how Juana felt when she discovered the publication of “Letter Worthy of Athena,” but we know what she did—she fought back with all of her brilliance and rhetorical power. She wrote a response letter that defended her own education and promoted women’s education in general.
Sor Juana gives examples of the many educated women in both secular and scriptureal accounts: Deborah the prophetess and the Queen of Sheba, Esther who persuaded a king and Aspasia, Pericles’ teacher, and all the Muses. And what about St. Paula and Queen Isabella?
These examples aren’t the only arrows in Sor Juana’s quiver. She also uses the perhaps misogynistic words of Paul the Aposotle against her accusers. Since Paul says that women should be silent in the church, he also describes “The aged women, in like manner, in holy attire, teaching well.” For the commentary Sor Juana cites, it becomes clear that women may not be preachingin public places, but participating in a private sphere where education among and within women is more edifying. As she says “What impropriety can there be if an older woman, learned in letters and holy conversation and customs, should have in her charge the education of young maids?” St. Jerome himself, Sor Jauna points out, thought ti was important to teach young girls the geneology of the prophets and the poetry of the psalms.
In fact, women can teach other women in ways that men can’t. If a male teacher might pressure his young female charges to impropriety, a female teacher can teach her charges more safely. “for if there were no greater risk than the simple indeceny of seating a completely unknown man at the side of a bashful woman[…] even so the modest demanded in interchange with men and in conversation with them gives sufficient cause to forbid this. Indeed, I do not see how the custom of men as teachers of women can be without its dangers” except, she adds quickly “in the strict tribunal of the confessional or the distand teachings of the pulpit or the remote wisdome of books” But for intimate teaching, the kind of one-on-one instruction that makes young people intimate with their tutors, women are best.
And Sor Juana posits that we definitely need teachers. Scriptures are not always very clear because of the metaphoric language used throughout. For example, she says, consider the injunction to “honor the purple” which means “obey the king” Without a tutor, a young girl might not pick up the metonymy and think about redecorating or dressing in purple more often, like the Unicorn Club in Sweet Valley Twins. And it’s not just parts of speech that young women need a tutor for—there are questions of culture and custom in understanding scripture too. Sor Juana points out that the kiss of greeting or the washing of feet or the phrase that a strong woman’s “husband is honorable in the gates” can’t be understood unless someone who has a lot of careful learning can instruct in the correct interpretation. Otherwise, “for lack of any Christian teaching” these “young girls go to perdition.”
Whether this remarkable defense of women’s rhetorical education had any impact on her detractors or whether they responded to it as all is unknown, but she kept learning and kept writing, gaining far more acclaim in Spain than in her native Mexico where pressures on Juana kept mounting. She sold her wonderful library, denounced her old life and died of disease. She was only in her forties.
Sor Juana’s life and writing stand as somber testiments that even talented rhetors who make strong arguments in beautiful language aren’t always successful in winning over their audiences. Like Cicero, who was beheaded despite his rhetorical genius, Sor Juana’s brilliance was unable to save her from her destractors. But also like Cicero, Juana’s reputation has only shone brighter with time, long after her critics have turned all to dust.
Wed, 13 January 2016
Speech acts debate
Mere rhetoric a podcast for beginners and insiders about the people, ideas and movements that have shaped the rhetorical world.
Probably one of the best titles of any book in rhetorical history is J. L. Austin’s How to Do Things with Words. In fact, this is often what I tell people is what rhetoric is all about: doing things with words. But actually, Austen had something more in mind when he prepared these 12 lectures for Harvard Universitiy in 1955. All words do something—encourage, persuade, shame— but this philosopher points out that some words are what he calls “performative”—their utterance does something. Think, for example of the phrase “I now declare you man and wife,” which creates a marriage in the utterance, or “I knight you Sir Patrick Stewart” or “We christen this ship the USS Lollipop” which do similar sorts of things through the words themselves.
Now Austin doesn’t think that words themselves are the only things that create whatever these performative speech acts create: after all, the state says that only certain people with certain qualifications are allowed to go around to marry or knight or christen. Austin says that speech acts can be “misfired” when the procedure is done incorrectly, under the incorrect circumstances or by incorrect people. If I try to knight you, the act wasn’t false—the words still make sense because there is such a thing as knighting, and they grammatically hang together—but you don’t get to call yourself a knight of the rhelm because the act misfired. The other way that these speech acts can fail to get off the ground is if they’re done insincerely or without the right internal condition. Think of marriages performed in plays or movies, or quoting someone else or any comment you’ve made that you’ve followed up with a “just kidding!” So although Austin is far more complex than that in practice, the crux of his lectures are this: words can do things, unless the authority isn’t right and unless the act was done insincerely. It’s a nice little book—not too big and with a good deal of the wry Britsh academic humor which the 1950s, along with tweed and horne glasses, brimmed with.
But it started something more.
Speech act theory, as Austin’s ideas became more developed, became the arena of one of the greatest debates in language philosophy: John Searle on the one and hand J. Derrida on the other.
Derrida, as you can imagine, was fascinated by much of this, including Austin’s rakish suggestion that we might not know when someone IS being sincere, so how do we know when the act has gone off? If I say, “just kidding” afterwards, does that undo the snide comment? For Derrida, jokes, sarcasm, or fiction don’t invalidate speech acts, because such non-serious or "parasitic" speech are in no way distinquishable from any other speech act: how do we know when someone is being insincere?
Searle wrote a short response to Derrida "Reiterating the Differences: A Reply to Derrida", saying that Austin wasn’t including those types of speech as performative speech acts because they were beyond the scope of his argument.
In “Limited Inc a b c …” Derrida claims that “no intention can ever be fully conscious” to an author(s) (73). This author(s), so decentralized and unoriginal, is not even necessary to their writing because “writing […] must be able to function in the absence of the sender, the receiver, the context of production, etc.” (48 These insincere utterances, are not simple mistakes of the serious. Derrida states that, “A corruption that is ‘always possible’ cannot be a mere extrinsic accident” (77). In this sense, Derrida reads Austin as viewing “the parasite [as] part of so-called ordinary language, and it is part of it as a parasite” (97); however, before he is done, Derrida will “reverse the order of dependence” and assert that this “so-called ordinary language” is, in fact, a subspecies of the parasite (104).
Anyway, they go back and forth like that for a while, which is not surprising, because Searle, as a analytic philosopher has a radically different view on the purpose of philosophy than Derrida the deconstructionist does. Mostly the argument involves the two of them complaining that the other doesn’t understand what they’re trying to do, as well as Searle saying that Derrida isn’t a serious enough philosopher who and Derrida saying Searle needs to remove a stick from his orifice. Enlightening stuff like that.
But both of them wanted some claim on Austin’s speech acts. Early in “Limited Inc a,b,c…” Derrida derisively referred to Sarl and (their) ilk as “self-made, auto-authorized heirs of Austin”—those who take themselves as the defenders of a created Austin orthodoxy (37). While Derrida did spend a lot of time talking about copyright, he didn’t spend too much of his limited ink (ha) talking about the implications of claiming and owning the speech act philosophy. He did criticize, heavily, though, the idea that his claim on Austin’s ideas were somehow illegitimate. He chaffed at the title of Sarl’s second chapter—“Derrida’s Austin”—and the claim that “Derrida’s Austin is unrecognizable” (qt in Limited 88, italics in original). Much of what he does in “Limited Inc” is to assert that his (mis?) interpretation of Austin is just as valid a continuing of the tradition as Sarl’s. In fact, there is a Sarl’s Austin as clearly as there is a Derrida’s.
And there is also a Sarl’s Derrida and Derrida’s Searle, with caused both philosophers a lot of frustration, often claiming that words and concepts attributed to them were not in the original and making frequent pleas that his interlocutors just read again his original piece and see what was actually there.
In some ways, it’s not surprising that an analytic philosopher and a deconstructionist would have a hard time understanding each other’s positions on something as crucial for each of them as whether there is a distinction between serious and non-serious language. But despite the frustration and often pettiness of the debate, I kind of love that it happened. It created some of Derrida and Searle’s best work, as they both engaged the opposition and found news ways to describe their positions on what Austin wrote. When you think about all the pages that Derrida and Searle produced in this particular controversy, it seems like the engagement was fruitful.
I don’t wan to editorialize too much, but it seems like sometimes we just disengage with theorists or thinkers we don’t agree with, instead of wrestling with them. Not that I think Searle and Derrida were always scholarly about their disagreement, but I rather like that they took each other seriously enough to engage. So me, for my part, I declare this a Very Fruitful Debate, for which speech act I have absolute authority.
Wed, 6 January 2016
Remember when genres were easy? Second grade, we start learning about genres, about fiction and non-fiction (in fact one of my sister’s childhood brushes with literary greatness was asking whether Ray Bradbury enjoyed writing fiction or non-fiction best in a Q&A session after a reading.) A little while later, we learned more sophisticated genres—novel, poetry, drama, satire, fable, book report, coming-of-age story, faux epistolary, application letter, ethnogenesis, thesis. We tend to take genres for granted in our everyday, and even scholarly lives. But how do we learn to identify a genre when we see it? What goes into our interpretation of it? How—and when-- do we learn to write them ourselves? A branch of composition theory called Genre Theory investigations these questions and, in the process, uncovers more about the relationships among reading, writing and societal hegemony.
Genre has been around as a concept for a long time, not just in fourth grade, but back to the Greeks, which means back to—who else?—Aristotle. Aristotle had strong feelings about the sort of characteristics that lyric poetry and epic poetry, comedy and tragedy ought to contain. He wrote about much of this in a slim little volume called Poetics. These strict divisions between genres continued for a millennia, as Romans and later European Scholastics insisted that there was something different between an epic poem and a satire.
But what about a slightly satiric satire and a very satiric satire? What about satires about love or satires about politics? Were they different genres? This question flummoxed the taxonomies of the Enlightenment thinkers who studied genre. John Locke tried to break down genre to the atomic level and David Harltey went even further:
“How far the Number of Orders may go is impossible to say. I see no Contradiction in supposing it infinite, and a great Difficulty in stopping at any particular Size.”
In the 20th century, people began to look at genres not as just something that exists out there as a form, but as something that is constructed. We make something a genre when we call something a genre. But why should we even care to have genres? What’s the advantage of having a word called satire or for that matter dissertation, book review or podcast?
In 1984, Carolyn Miller examined this question from the perspective of rhetorical exigence. Lloyd Bitzer had written a text called “The Rhetorical Situation,” in which he argued that circumstances will present a moment of exigence, where audience, subject, everything is ripe for the rhetor to occupy the rhetorical moment. Miller continued from Bitzer’s idea to suggest that genres arise as people repeatedly come up against similar situations. If there’s a need for a group of people to say things in a certain way and that need comes up over and over again, that genre will spring into life as a shorthand for what the social situation required. Miller draws on the work of Karlyn Kohrs Campbell and Kathleen Hall Jamison, who argued that it’s not so much that genres exist out there as fun taxonomies that we can fiddle around with, like Aristotle, but that genres, rather, tell us about the societies that produced them, about what their priorities are. For example, if biologists in the Enlightenment find themselves increasingly interested in knowing the methods and materials of an experiment, then each time a biologist writes he (and let’s be honest, it was usually a he) will begin to include more detailed information on methods and materials. Anticipating the needs or potential criticisms of his audience, the biologist will create a genre that answers those needs. Miller pointed out that these are perceived needs, not needs that exist somewhere else. Perceived needs, not needed needs. As she puts it, “At the center of action is a process of interpretation,” (156). Because the biologist wants his work to be read as a scientific article, not just a letter or a diary entry, he forms it in a way that lets it be read that way. You’ve probably run into this yourself when you were first writing a new genre: did you write your first literary analysis with a little too much summary because you were used to the genre of a book report? Have you ever written a cover letter or professional email in a way that was, for the situation, too breezy and casual? As Miller puts it, “Form shapes the response of the reader or listener to substance by providing instruction, so to speak, about how to perceive and interpret; this guidance disposes the audience to anticipate, to be gratified, to respond in a certain way” (157). Studying genre, for the rhetorician, then means “genres can serve both as an index to cultural patters and as tools for exploring the achievements of particular speakers and writers; for the student, genres serve as keys to understanding how to participate in the actions of a community” (165).
Miller’s article launched a movement in rhetoric. Called Rhetorical Genre Studies, or RGS, these scholars examine genres as social actions, which occur over and over again to meet their rhetorical situation.
Berkenkotter and Huckin expanded Miller’s argument: "Our thesis is that genres are inherently dynamic rhetorical structures that can be manipulated according to the conditions of use and that genre knowledge is therefor best conceptualized as a form of situated cognition embedded in disciplinary activities" (78). Whew. Let’s break that down a bit. Essentially they’re saying that every discipline, say biology, is going to require its adherents to think a certain way when approaching one of those rhetorical situations. To use a non-biology example, think of the image of a volcano erupting. Everyone is running away, except the photojournalist who responds to the repeatable situation of natural disaster by reading it as “great chance for a shot’ instead of “This could kill me.” So the photographer runs towards, instead of away from the volcano because she is a photographer. Similarly, there’s nothing about a biological experiment that means that it has to be written about in a scientific paper—you could write a haiku, but if you’re a biologist wanting to write to other biologists in a biology journal, you’re probably going to write a scientific article.
As you’re probably realizing, genres rely heavily on communities. In fact, in their very excellent book Genre: An Introduction to History, Theory, Research and Pedagogy, Anis S. Bawarshi and Mary Jo Reiff point out: “Since part of what defines a genre is its placement within a system of genre relations within and between activity systems, genres cannot be defined or taught only through their formal features” (103). It’s not enough to say, “A scientific article includes a methods section.” You have to think about why biologists include method sections, how “doing biology writing” situates the author within a world that values description of methods. Because that may change. In fact, it’s almost guaranteed that genres will change as the discourse communities around them change. Charles Bazerman, who made a long study of the way that scientific articles have changed over 300 years, has said “Genres are not just forms. Genres are forms of life, ways of being.”
There’s a lot more that we could say about genre, but don’t have space here. There’s Anne Freadman notion of “uptake, ” for instance. And the work of Anis Barwashi. And lots more. But the critical thing is that genre theory describes how communities that overlap and change creating these “forms of life, ways of being” that can be recognizable, whether in a lab report, a literary analysis. Or, who knows, even a podcast.
Wed, 30 December 2015
Welcome to Mere Rhetoric: a podcast for beginners and insiders about the ideas, movements, and people that have shaped rhetorical history. I'm Mary Hedengren.
Last time we did a podcast, I was at the Rhetorical Society of America's biannual meeting in San Antonio. Well now that the conference is over and everybody is home, I thought I might go through a few of the things that happened at this conference.
The conference lasted from Friday all the way to Monday afternoon, and included a lot of interesting presentations. If you've never been to a rhetoric conference before, it can be kind of daunting to see all of the different types of papers. For example, we had papers on things like "Bordering on Obsolescense: The Fate of Race-Based Affirmative Action After Fisher v. Texas", "Queer Technotopias: Technology, Cyberspace, and Queer Politics in the Digital Age", or how about "The Gendered Borders of Sports Rhetoric". What about something a little bit more traditional, like "Rhetoric, Poetic, Aesthetic: Studies in Ancient Theory", or "Approaches to the Rhetoric of War" or "Rhetorics of Birth." There's so many different topics. And it would be impossible for me to give you a full range of all of the many different presentations from great scholars from around the country and around the world. But I'm going to talk about a couple of the presentations that many people were able to see.
They first is the keynote address by Linda Martin Alcoff. Alcoff is actually a philosopher -- she teaches in a philosophy department. But much of her work fits in with rhetoric. She gave the keynote address titled Whiteness on the Border: What Happens When the Walls Come Down, on Friday. And this topic addressed the future of whiteness as whites cease to be the majority, but still enjoy white privilege. As racial demographics in the U.S. shift in the next 20 years, Linda Martin Alcoff suggested the future of what whiteness is will change. We can't just say that we'll be in a post-racial society where race doesn't matter and only class is the difference, Alcoff says, because
"We need race to explain how class functions."
While whites often describe themselves in complex percentages of European backgrounds -- 15% Swiss, 12% German -- they will have to give up on identifying as white and become what Alcoff calls "a particular among particulars," instead of the default race. In this situation, some white people are going to feel dissettled and feel like they're a minority surrounded by other minorities. She illustrates the displaced white figure through two films that talk about this anxiety: Dances with Wolves and Avatar. In both of these films, the white man becomes a fish out of water, recognizing the moral deficiencies of his previous experience, and clumsily trying to assimilate into an alien culture. In Avatar, the culture is literally alien, and the hero decides to stay in the culture. He integrates in a way to stay forever, instead of returning back to white culture as a figure of prophecy, like in Dances With Wolves. But somehow, he still maintains his super heroic white privilege; not just seamlessly integrating, but becoming the culture's preeminent warrior, and even savior. Although outnumbered and displaced in the alien culture, the hero retains privilege while still being a minority, like a white reconceptualization of a post-white majority America.
On Sunday, Krista Ratcliffe also talked a little bit about race and whiteness. Her address was called Aristotle, Enthymemes, and Rhetorical Listening. Rhetorical listening is Ratcliffe's idea that the audience kind of needs to be pulling its own weight in considerations of rhetoric. And it was first articulated in discussions of, again, whiteness. Ratcliffe's book, Rhetorical Listening: Identification, Gender, Whiteness, confronted the problem that many people -- especially white people -- have a difficult time resisting the pull of oppression. And so,
"Rhetorical listening compels us to contemplate arguments based on the relation to culture and to engage the possibilities of bringing those differences together,"
in the words of one review. That's the identification stuff again, which may be familiar to those who are fans of Burke, is a sense that you connect and disconnect with different groups. In this address though, Ratcliffe expanded on rhetorical listening to discuss the enthymeme the enthymeme, if you're not familiar, is sometimes called the rhetorical syllogism. And the syllogism is a series of proofs leading to a conclusion. For example, you might have a formal proof that says
"If it is raining, rain will get in, and it will be unpleasant."
And then have another sub-point that says
"If you close the window, rain won't get in."
And then have a conclusion that says
"Therefore, shut the window so that it doesn't get wet and unpleasant inside."
Now in an enthymeme, you cut out one or two of those. So you might just tell somebody "Oh it's raining, shut the window," without stopping to explain to them that you need to shut the window so the rain doesn't get in, and that if the rain gets in, it will be unpleasant. So the enthymeme is this way of assuming that your audience has some sort of knowledge that will fill in the gaps. Now this comes into play really differently in terms, for example, of race. Different views and philosophies of race will interpret the phrase "race matters" in different ways. So if you're a white supremacist intent on essentializing and separating groups, you're going to say "race matters". Whereas "race matters" is going to mean something different to somebody who is doing work like the stuff Linda Martin Alcoff is doing: how race impacts cultural and class relations. You have to consider how the audience or author has constructed that particular enthymeme.
Well the Rhetoric Conference of 2014 had a lot to offer. It happens every two years, and there are a lot of projects besides just panel presentations. There were groups who were working together to workshop their stuff, there was an undergraduate research section, there were sections for professionals to meet together and graduate students to meet together. There were even reconsiderations of previous debates that had happened, where writers who had written to each other in their scholarship were able to respond to each other. Lots of great stuff. And I hope that we'll be able to see you next time in 2016 when the conference reconvenes in Atlanta, Georgia. I'm especially excited about this one because Greg Clark is in charge of it, and he was my old mentor. So I hope that we'll be able to see you in Atlanta in 2016.
Mon, 21 December 2015
Weclome to mere rhetoric, a podcast for beginners and insiders about the ideas, terms and movement who have shaped rhetorical history. I’m Mary Hedengren and today we’re talking about two influencial chapters from one book: Richard Weavers’ “The Ethics of Rhetoric”
The Ethics of rhetoric was written in 1953, and it definitely feels like it and Weaver was Southern and definitely feels like it. Even though he spent most of his career at the University of Chicago, with Wayne Booth, he kept his summers free to go down to a farm that he kept where he lived an agrarian dream of plowing the family vegetable garden with a mule. He definitely believed in the Jeffersonian ideal of the gentleman farmer, connected to the earth.
Somehow in the middle of all that plowing, Weaver was able to be one of the most important of the “new conservative” branch of thinkers and the leading neo-platonist rhetorician of the 20th century. Weaver believed also somewhat idealistically about rhetoric. He said, “Rhetoric “instills belief and action” through “intersect[ing] possibility with the plan of actuality and hences of the imperative” (28). Rhetoric is “a process of coordination and subordination […] very close to the essential thought process” (210). Thought and rhetoric were interwoven and rhetoric couldn’t be ignored.
There are two chapters in The Ethics of Rhetoric which have had especially lasting influence. The first is a reading of Phaedrus, because Weaver loved him some Plato. Remember when we talked about the Phaedrus? For those of you who weren’t here, it’s a story about Plato giving two opposite speeches about love: in the first, he tweaks an existing speech about the importance of choosing someone who doesn’t love you as your lover, in the second, he repents of the first and gives a speech about how it is good to have a lover who loves you, and at the end, he ends up talking about rhetoric. Some people may say, “what? what’s the connection?” Not Weaver. Weaver says tthat“beginning with something simple” Plato’s dialogue “pass to more general levels of application” and then end up in allegory (4). The lovers are like rhetoric—you can have good, bad and impotent rhetoric. The non-lover is a lie, like “semantically purified speech” (7). Bad rhetoric, like bad lover, seeks to keep recipient weak and passive (11). If we have impure motives towards our audience, we’ll keep them dependent on us, week and passive, instead of empowering them the way that a true lover would. Ulitmately, Weaver believed in an ideal of rhetoric, rhetoric that would make people "better versions of themselves" (Young 135)
Another one of Weavers’ chapters to have lasting influence classifies the very words we use, most famously, “god terms” and “devil terms.” “God terms are those words that, for a specific audience, are so positive and influential that they can overpower a lot of other language or ideas. For Weaver, writing in 1953, he uses “American” as one fo the key political god terms. In contrast to god terms are devil termns and for weaver, writing in 1953, the ultimate devil term is “communist.’ From here, he can set up the language of the McCarthy era nicely, right? The committee on Unamerican activities uses a powerful god term. Most famously, Weaver introduces “god-terms” and “devil-terms” as ultimate terms that are either “imoart to the other [terms] their lesser degree of force and fixes the scale by which degrees of comparison are understood” (212), either positively or negatively (222). When you hear a god or devil term, the defensive rhetorician must “"hold a dialectic with himself" to see if he buys the word as it’s being used.
But additionally Charismatic terms= those terms who have “broken loose [from] referential connetions” which will that “they shall mean something” (eg: “freedom”) (227-8). These terms don’t mean something in particular just “happy feeling.”While, Uncontested term= seems to invite a contest, but not in its context (eg: appealing to “illustrious Rome”) (166). They aren’t really disputed with. Ultimate terms like these are often “a single term [awaits] coupling with another term” (211).
Weaver was also influencial in the rhetoric of poetics because he saw that “Like poetry, rhetoric relies on the connotation of words as well as their denotation.” That is to say, not just what the words mean in the dictionary, but what they mean to a community—communist to a group of 1953 american politicians is a far more fearful thing than its dictionary definition. Like poetry, too, there must be an enthemyme, a truncated syllogism, where the audience fills in the blanks, or as Weaver puts it “The missing propsition […] ‘in their hearts’” (174)
Good rhetoricians, he claimed, use poetic analogies to relate abstract ideas directly to the listeners (Young 132). Specifically focusing on metaphor, he found that comparison should be an essential part of the rhetorical process (Johannesen 23).
Weaver didn’t produce more than a handful of books, possibly also because he died quite suddenly in his fifties, but he had a lasting influence in the Chicago school and elsewhere. Weaver certainly wasn’t a perfect person—for instance, he disliked jazz and that is just plain wrong—and he’s kind of gone out of favor, but reading The Ethics of Rhetoric, you see how crucial his ideas have been to the 20th century revival of rhetoric.