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Journal articles on the topic 'Aristotle’s triangle of rhetoric'

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Published: 4 June 2021

Last updated: 15 February 2022

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1

Talaue, Gilbert Macalanda. "Aristotle's Rhetorical Triangle in Advertising." Journal of Media Management and Entrepreneurship 2, no. 2 (July 2020): 54–71. http://dx.doi.org/10.4018/jmme.2020070104.

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This study aims to validate the influence of Aristotle's rhetorical triangle—ethos, pathos, and logos—to the behavior of Saudi Arabian consumers, focusing particularly on consumer product. Quantitative and qualitative methods including descriptive research design were used. Two hundred respondents participated in the study. Results shows that age has impact to influence respondent's preference of Aristotle's rhetorical appeals. However, educational attainment has no influence on respondents' behavior towards Aristotle's rhetorical appeals. Fifty-seven percent of the respondents perceived ethos appeal as the most effective appeal of persuasion. This finding could be due to culture, since Saudis valued trust and credibility. Entities that might be affected directly or indirectly of the findings will give them an idea on how to reach and persuade the target audiences. The classical Aristotle's rhetorical triangle is the ancient art of persuasion still remains useful and applicable for the communication.

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Louden, Robert B. "Aristotle’s Rhetoric." Ancient Philosophy 16, no. 1 (1996): 241–45. http://dx.doi.org/10.5840/ancientphil199616136.

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Meyer, Michel. "Aristotle’s Rhetoric." Topoi 31, no. 2 (September 11, 2012): 249–52. http://dx.doi.org/10.1007/s11245-012-9132-0.

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4

Poster, Carol. "Rereading Aristotle’s Rhetoric." Ancient Philosophy 21, no. 2 (2001): 502–9. http://dx.doi.org/10.5840/ancientphil200121236.

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Dow, Jamie. "Proof-Reading Aristotle’s Rhetoric." Archiv für Geschichte der Philosophie 96, no. 1 (January 1, 2014): 1–37. http://dx.doi.org/10.1515/agph-2014-0002.

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6

Rizvi, Sajjad H. "Aristotle’s Rhetoric in the East." American Journal of Islam and Society 27, no. 2 (April 1, 2010): 117–20. http://dx.doi.org/10.35632/ajis.v27i2.1334.

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The Late Antique Aristotelian tradition inherited by the world of earlyIslam in the Near East considered the Rhetoric an integral part of one’straining in logic and reasoning. Thus far, however, there has been little academicinterest in it, apart from Deborah Black’s ground-breaking monographpublished some two decades ago and the recent edition in MarounAouad’s translation and study of Ibn Rushd’s commentary on it. Vagelpohl’srevised Cambridge dissertation is a careful historical and linguisticstudy of its translation and naturalization in Syriac (less so) and Arabiclearned culture in the Near East. As such, he considers the text a case studythat raises wider questions about the whole process of the translation movementthat, after a relative absence of interest, is again inspiring a new vogueof academic literature.Since translation is a process of cultural exchange, it is important to payattention to details and formulations. The choice of the Rhetoric requiressome justification, as Vagelpohl admits, for two reasons: (a) the Aristotelian text was not that significant in antiquity; more practical manuals were morewidely used and taught, and (b) the Arabic tradition distinguished betweentwo traditions of rhetoric, an indigenous genre of balaghah (and bayan) thatdrew upon classics of the Arabic language and was essential for trainingpreachers and functionaries, and a more philosophical and Hellenizingkhitabah represented by the Aristotelian text and its commentary, such asthe one by Ibn Rushd. Clearly the former tradition dominated, for even a cursoryexamination of the manuscript traditions and texts in libraries attests tothis imbalance. However, Vagelpohl argues that the challenges posed by thetext reveal strategies and approaches used by the translators to deal with thecultural exchange that may assist our understanding of the wider translationmovement ...

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Castañeda, Ana Jimena Casillas. "Aristotle’s Rhetoric in Trump’s Hate Speech." OALib 03, no. 09 (2016): 1–8. http://dx.doi.org/10.4236/oalib.1102916.

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Rapp, Christof. "Fallacious Arguments in Aristotle’s Rhetoric II.24." History of Philosophy and Logical Analysis 15, no. 1 (April 5, 2012): 122–58. http://dx.doi.org/10.30965/26664275-01501006.

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Just as Aristotelian dialectic sharply distinguishes between real and fallacious arguments, Aristotelian rhetoric distinguishes between real and fallacious enthymemes. For this reason Aristotle’s Rhetoric includes a chapter – chapter II.24 – that is exclusively devoted to what Aristotle calls “topoi” of fallacious enthymemes. Thus, the purpose of this chapter seems to be equivalent to the purpose of the treatise Sophistici Elenchi, which attempts to give a complete list of all possible types of fallacious arguments. It turns out that, although the Rhetoric’s list of fallacious types of rhetorical arguments basically resembles the list from the Sophistici Elenchi, there also are some striking differences. The paper tries to account for the relation between these two, more or less independent, Aristotelian approaches to the phenomenon of fallacious arguments. Can one of these two lists be seen as the basic or original one? And what is the point in deviating from this basic list? Are all deviations occasioned by the specific contexts of the rhetorical use on the one hand, and the dialectical on the other? Or do the two lists display different (or even incoherent) logical assumptions? Even an only tentative answer to this set of questions will help to clarify another but closely related scholarly problem, namely the relation between the Rhetoric’s list of topoi for real enthymemes and the Topics’ list of topoi for real dialectical arguments. It will also help to account for the general place of fallacious arguments within Aristotle’s dialectic-based approach the rhetoric.

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Cichocka, Helena. "On the Reception of Aristotle’s Rhetoric in Byzantium." Peitho. Examina Antiqua, no. 1(3) (February 11, 2013): 231–38. http://dx.doi.org/10.14746/pea.2012.1.11.

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The paper deals with the reception of Aristotle’s definition of rhetoric(Rhet. I 1355b26–27) in several Byzantine commentators of Hermogenes’and Aphthonius’ treatises. A justification of critical interpretationof this definition is to be found in the commentaries of Troilus and Athanasius(4th/5th century) as well as Sopatros (6th century) and Doxapatres(11th century), Maximus Planudes (13th/14th century) and several anonymouscommentators. The Byzantine tradition has found Aristotle’s definitionof rhetoric to be all too theoretical and insufficiently connected topractical activity, which Byzantium identified with political life.

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10

Crider, Scott. "Passions and Persuasion in Aristotle’s Rhetoric (Jamie Dow)." American Catholic Philosophical Quarterly 90, no. 4 (2016): 754–56. http://dx.doi.org/10.5840/acpq2016904101.

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Olmsted, Wendy. "Ethical Deliberation in Aristotle’S Rhetoric and Nicomachean Ethics." Polis: The Journal for Ancient Greek Political Thought 30, no. 2 (2013): 251–73. http://dx.doi.org/10.1163/20512996-90000541.

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Although some scholars have argued that Aristotle makes deliberation seem independent of virtue, I argue that deliberation, properly understood, is ethical in the Rhetoric and the Nicomachean Ethics. Unlike modern scholars who separate the useful from the good and the prudent from the moral, Aristotle argues that speakers’ deliberative arguments seek what is good and beneficial, much as noble persons in the Ethics pursue the good and the beneficial in their actions. So regarded, the beneficial is not the enemy of the excellent but its partner. I show that rhetorical argument is a flexible resource serving the different ends of deliberative, forensic and epideictic arguments. This article assesses the inventiveness, cogency and ethical implications of various rhetorical arguments, including argument from example and enthymeme.

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Balot, Ryan K. "Epideictic Rhetoric and the Foundations of Politics." Polis: The Journal for Ancient Greek Political Thought 30, no. 2 (2013): 274–304. http://dx.doi.org/10.1163/20512996-90000542.

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At least since the time of Plato’s writings, epideictic rhetoric has been criticized as deceptive, as epistemologically bankrupt, and as politically irrelevant. Aristotle himself emphasizes that the key ‘topic’of epideictic is amplification and stresses that the epideictic orator chiefly adds ‘size’(megethos) and ‘beauty’(kallos) to widely shared memories. This paper reinterprets Aristotle’s statements and argues that Aristotle’s account brings to light significant civic resources embodied in epideictic. A genuine statesman uses ceremonial speech to articulate and explain a regime’s underlying ethos and purposes; thus he defines the regime’s telos and orients the citizenry toward it. In that way, it is argued, epideictic oratory is not the trivial cousin of deliberative and judicial rhetoric, but rather the rhetorical genre whose essential function is to explain and defend the fundamental building blocks of the regime.

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Vogiatzi, Melpomeni. "The Byzantine reception of Aristotle’s Rhetoric: the 12th century Renaissance." Byzantinische Zeitschrift 113, no. 3 (August 1, 2020): 1069–88. http://dx.doi.org/10.1515/bz-2020-0045.

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AbstractIn this paper, I argue that, after centuries of neglect, a revival of interest towards Aristotle’s Rhetoric took place in 12th century Constantinople, which led to the production of a number of commentaries. In order to give an overview of the commentary tradition on the Rhetoric, I examine first the surviving extant commentaries themselves, then the information that the commentators offer regarding their preceding interpretations, and last the traces of commentaries on the Rhetoric found in other treatises. This examination will show that, at least within a specific group of scholars, the Rhetoric was studied and commented upon like never before. Finally, I attempt to explain this revival of interest, especially with respect to the role that philosophical and rhetorical education played in 12th century Byzantium.

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Depew, David. "Why Aristotle says that Artful Rhetoric can happen in only a few Venues — and why we should too." Polis: The Journal for Ancient Greek Political Thought 30, no. 2 (2013): 305–21. http://dx.doi.org/10.1163/20512996-90000543.

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This paper explores a possible connection between Aristotle’s defence of rhetoric as an art and his claim that its three kinds, deliberative, forensic and epideictic, necessarily take place in sites where citizens appear to one another as citizens. The argument is that only in such sites, and hence only in poleis, can speakers and audiences distinguish the internal norms of this, and indeed any other, art from external effects that, although they may be called rhetorical, are not artful or technikos on Aristotle’s definition. That in making this argument Plato serves as Aristotle’s foil is suggested by allusions in the Rhetoric and other Aristotelian treatises to specific passages in Phaedrus and Statesman. The paper concludes by claiming that conditions for practising the art of rhetoric in the strict sense are as civic now as they were in classical antiquity. The media in which the art is practised may have multiplied, but when its civic nature is grasped the kinds into which Aristotle divides it appear not to have changed as much as might be thought.

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Motte, André. "The Art of Rhetoric by Aristotle, a work for our time?" Peitho. Examina Antiqua, no. 1(3) (February 11, 2013): 13–30. http://dx.doi.org/10.14746/pea.2012.1.1.

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Having discussed some political and philosophical stakes of the Greeks’ invention of the rhetorical art, the present research aims to show the great originality of Aristotle’s treatise in comparison to his precursors. Subsequently, the article illustrates the amazing scientific relevance of Aristotle’s work for the French -speaking world in the past half a century. Finally, the paper poses the question whether its underlying concepts can nowadays be of any significance from a practical point of view.

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Ha, Jai-Hong. "A Re-examination of the Usefulness of Rhetoric : on Aristotle’s Rhetoric, 1355a20-1355b7." Korean Journal of Rhetoric 34 (April 30, 2019): 207–34. http://dx.doi.org/10.31325/kjr.2019.04.34.207.

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17

Beabout, Gregory R. "What Contemporary Virtue Ethics Might Learn from Aristotle’s Rhetoric." Proceedings of the American Catholic Philosophical Association 87 (2013): 155–66. http://dx.doi.org/10.5840/acpaproc201481319.

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18

Han, Seok-whan. "Calmness as an Emotion in Aristotle’s Rhetoric II 3." Korean Philosophical Society 144 (November 24, 2017): 371–98. http://dx.doi.org/10.20293/jokps.2017.144.371.

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19

Sechin, Alexander. "Cuirasse Esthétique in Terms and Concepts of Aristotle’s Rhetoric." Actual Problems of Theory and History of Art 6 (2016): 101–876. http://dx.doi.org/10.18688/aa166-1-10.

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20

Gottlieb, Paula. "Passions and Persuasion in Aristotle’s Rhetoric, written by Jamie Dow." Polis: The Journal for Ancient Greek Political Thought 34, no. 1 (April 4, 2017): 164–67. http://dx.doi.org/10.1163/20512996-12340108.

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21

Yeatman, Anna. "Arendt and Rhetoric." Philosophy Today 62, no. 2 (2018): 471–92. http://dx.doi.org/10.5840/philtoday2018611221.

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Rhetoric concerns how in speech human beings open up a place for civil possibility, a place where, as a community of speakers and hearers, they engage with questions of how best to conceive and respond to challenges arising out of the world that they share. In rhetoric the community of speakers and hearers is not only called into being but so too the nature of the topos or place that is shared, a determination that is timely or historical. The recent publication of Heidegger’s 1924 lectures on Aristotle’s Rhetoric explores this idea of rhetoric. These lectures raise questions for how and whether Heidegger sustained this conception in his later work, and also questions for how this conception may have influenced Arendt’s approach to political thought. Arendt’s conception of the role of the spectator who engages in the activity of understanding in order to “try to be at home in the world” is especially pertinent here. Arendt’s writing, so far as it calls into being a rhetorical relationship between her “speech” and her hearers/readers, is best appreciated as rhetoric.

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Garsten, Bryan. "Rhetoric and Human Separateness." Polis: The Journal for Ancient Greek Political Thought 30, no. 2 (2013): 210–27. http://dx.doi.org/10.1163/20512996-90000539.

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In his account of how each of us deliberates about what to do, Aristotle remarks that we do not always trust ourselves on important matters and so sometimes take counsel from others. Taking counsel from others is, in some ways, merely an expansion of the internal activity of deliberation; the suggestions come from other people rather than from our ownminds, but the judgment about them remains our own. In other ways, however, taking counsel is quite different from deliberating with oneself. These differences are the subject matter of the art of rhetoric, as Aristotle understands it. The paper compares the political relationship at work in deliberative rhetoric with slavery, which collapses the separateness of persons, and with friendship, which preserves it. And suggests that the importance of anger in Aristotle’s treatment of rhetoric can be understood as a reflection on the implications of human separateness.

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Garver, Eugene. "Deliberative Rhetoric and Ethical Deliberation." Polis: The Journal for Ancient Greek Political Thought 30, no. 2 (2013): 189–209. http://dx.doi.org/10.1163/20512996-90000538.

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Central to Aristotle’s Ethics is the virtue of phronēsis, a good condition of the rational part of the soul that determines the means to ends set by the ethical virtues. Central to the Rhetoric is the art of presenting persuasive deliberative arguments about how to secure the ends set by the audience and its constitution. What is the relation between the art and the virtue of deliberation? Rhetorical facility can be a deceptive facsimile of virtuous reasoning, but there can be more fruitful connections as well. In particular, the experience of judging rhetorical arguments can aid in the development of phronēsis through exercising those aspects of phronēsis that are not so intimately tied to the ethical virtues. Judging the advice given by others leads to excellence in reasoning practically for oneself.

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Berti, Enrico. "My Walks With Aristotle." Peitho. Examina Antiqua 7, no. 1 (March 17, 2016): 55–68. http://dx.doi.org/10.14746/pea.2016.1.3.

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In connection with the ongoing celebration of Aristotle’s Year that has been announced by UNESCO, the Poznan Archaeological Reserve – Genius Loci organized a series of lectures “Walks with Aristotle” that refer to the famous name of the Peripatos school. This invitation has been accepted by one of the greatest scholars of Aristotle, Professor Enrico Berti from the University of Padua, who has been publishing for more than 50 years various studies on the philosophy of the Stagirite as well as on the history of philosophy. Recently, his very instructive book, entitled Aristotle’s Profile, has appeared in Polish translation (Poznań 2016). Professor Berti’s presentation provides an overview of his most important achievements. Included in these are his forthcoming works: his new translation and commentary on Aristotle’s Metaphysics as well as his monograph Aristotelismo which reconstructs the diverse interpretations of Aristotle’s doctrines through centuries: from logic to epistemology, from physics to psychology and zoology, from metaphysics to ethics and politics and lastly from rhetoric to poetics.

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Agosta, Lou. "Heidegger’s 1924 Clearing of the Affects Using Aristotle’s Rhetoric, Book II." Philosophy Today 54, no. 4 (2010): 333–45. http://dx.doi.org/10.5840/philtoday20105442.

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Sa-adkaew, Saifon, and Dr Sasi Jungsatitkul. "The Relationship Between Aristotle’s Rhetoric and Tense Choice in CEO Letters." Khon Kaen University Journal (Graduate Studies) 12, no. 1 (January 1, 2012): 165–78. http://dx.doi.org/10.5481/kkujgs.2012.12.1.15.

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Braet, A. C. "The Common Topic in Aristotle’s Rhetoric: Precursor of the Argumentation Scheme." Argumentation 19, no. 1 (March 2005): 65–83. http://dx.doi.org/10.1007/s10503-005-2313-x.

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28

Söderberg, Maria Wolrath. "Aristoteles enthymem." Rhetorica Scandinavica, no. 53 (June 1, 2010): 36–66. http://dx.doi.org/10.52610/ezap4535.

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The Enthymeme, which is a central concept in Aristotle’s rhetoric, is also one of his most debated notions. A majority of the interpretations proceed from Aristotle’s own words “the enthymeme is a kind of syllogism” and most of them understand the enthymeme as a reduced syllogism or a syllogism based on the plausible. In this article different views of the Aristotelian enthymeme are examined, and an alternative outlook inspired by Aristotle’s own examples, is put forward. This is a suggestion that takes into consideration the context dependence, the dialogical nature and the need for presence (in a Perelmanian sense), in human communication and construction of meaning. The enthymeme is here viewed as a discursive process in which the reasoning of the speaker connects with the listener’s structures of meaning. An important phenomenon in this process is the establishment of coherence

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Garver, Eugene. "Aristotle’s Art of Rhetoric: Translated and with an Interpretive Essay, written by Robert C. Barlett Aristotle’s Rhetoric: Translated with an Introduction and Notes, written by C.D.C. Reeve." Polis: The Journal for Ancient Greek and Roman Political Thought 38, no. 1 (January 14, 2021): 167–71. http://dx.doi.org/10.1163/20512996-12340319.

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Kirby, John T. "The "Great Triangle" in Early Greek Rhetoric and Poetics." Rhetorica 8, no. 3 (1990): 213–28. http://dx.doi.org/10.1525/rh.1990.8.3.213.

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Kamuhabwa, Longino Rutagwelera. "ARISTOTLE ON RHETORIC AND POLITICAL PERSUASIVE SKILLS: EXAMPLES FROM POLITICAL CAMPAIGNS IN AFRICAN POLITICS." International Journal of Humanities, Philosophy and Language 4, no. 13 (March 31, 2021): 78–95. http://dx.doi.org/10.35631/ijhpl.413006.

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Aristotle’s theory and principles of Rhetoric have an application to political communication. In this paper, we make a descriptive, critical and analytical exposition of the features of Rhetoric according to Aristotle with a focus on their application to political campaigns in Africa and elsewhere. While exposing the persuasive skills of Rhetoric we associate them with some logical fallacies which political speakers commit in their maneuvers to win credibility before the electorates. As Rhetoric is essentially an art of persuasion it is prone to some immoral stances. These may include deceiving and objectifying the audience for the political interests of the speakers, reciprocation of defamatory and hate speeches among political speakers, inciting of hatred and violence, etc. all aiming at persuading the electorate at all cost and by all means.

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Westwood, Guy. "Aristotle’s Demosthenes, the Killing of Nicanor, and the Composition of the Rhetoric." Classical Philology 114, no. 4 (October 2019): 645–56. http://dx.doi.org/10.1086/704955.

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Shaw, Julia J. A., and Hillary J. Shaw. "The Secret History of Emotion: From Aristotle’s Rhetoric to Modern Brain Science." Emotion, Space and Society 5, no. 1 (February 2012): 72–73. http://dx.doi.org/10.1016/j.emospa.2011.05.001.

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As-syauqi, Mas Alwis Imru'ul Qais, and Slamet Setiawan. "Stuttering Disorder Therapy Using Aristotle’s Rhetoric Method In The King’s Speech Movie." IJET (Indonesian Journal of English Teaching) 10, no. 1 (July 31, 2021): 55–69. http://dx.doi.org/10.15642/ijet2.2021.10.1.55-69.

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Stuttering is a speech disorder that can be caused by many aspects such trauma, incident, and illness because there is no one born with this kind of speech disorder. The researcher in this study is focused on how Fluency Shaping Therapy and Stuttering Modification Therapy were used by Lionel, can reduce Bertie’s stuttering utterance. In addition, this study is using descriptive qualitative method to analyze and describe the data. Moreover, the data in this study is in the form of dialogues between Bertie and Lionel that were collected from The King’s Speech movie using analysis document. Then, the collected data is analyzed by data condensation, data analysis, and conclusion. The result shows that these two stuttering treatments (stuttering modification and fluency shaping which part of motor learning study) can be effective therapies because each of them has procedures that can support each other. In conclusion, stuttering is not an illness that human born along with but can be caused by many things and this speech disorder cannot be cured but can be reduced and modified using two methods, stuttering modification and fluency shaping therapy. Both of them can be combined together with Aristotle’s Rhetoric as a method to teach public speaking especially those who are having problems with stuttering.

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Lauritzen, Espen Andrè. "Persuading through pity and fear: Aristotle’s account of the emotions in the Rhetoric." Nordlit, no. 33 (November 16, 2014): 139. http://dx.doi.org/10.7557/13.3180.

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<p>The aim of this paper is to examine what has commonly been perceived as a discrepancy between the generally pragmatic or amoral tone of the <em>Rhetoric</em> and Aristotle’s preoccupation with normative questions elsewhere in his works, including in the opening chapter of the Rhetoric itself. I suggest an interpretation that allows for this discrepancy to be avoided. When Aristotle warns against emotional influence in Rhetoric 1.1, this statement must be seen in context with his critique of previous writers of rhetorical handbooks. By looking at other historical sources to the rhetorical practice that Aristotle appears to criticize, we can better understand what the critique is really about. I argue that this historical context makes plausible an understanding of Aristotle’s critique as being directed towards a specific practice in the contemporary judicial practice, namely, that of trying to influence emotionally by means that are foreign to the argument. My main sources in establishing this historical context are Plato’s <em>Apology</em> and Lycurgus’ <em>Against Leocrates</em>. Reading Aristotle’s text in light of the judicial practice of the time offers an alternative understanding ridding us of the apparent contradiction. I suggest that it is the manner in which the emotional influence is made that is is essential. What Aristotle is warning against is emotional influence that is foreign to the subject matter; the critique is directed against influencing through establishing <em>ethos</em> or producing <em>pathos</em> without this having any connection to <em>logos</em>. By seeking a reading where the emotions can be understood as saying something genuine about the situation, something that without the emotions could not be properly understood, the apparent discrepancy in Aristotle can be resolved.</p>

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Lanigan, Richard L. "Perelman’s phenomenology of rhetoric: Foucault contests Chomsky’s complaint about media communicology in the age of Trump polemic." Semiotica 2019, no. 229 (July 26, 2019): 273–328. http://dx.doi.org/10.1515/sem-2018-0030.

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AbstractThe analysis explores the main arguments of Noam Chomsky’s short book, Media Control that also reprints the monograph “The Journalist from Mars: How the ‘War on Terror’ Should Be Reported.” The problematic is Aristotelian rhetoric and Enlightenment rationality (justice) in civic discourse (Lógos) as compared to the thematic of dialogic reasonableness (Eulógos). Chomsky’s assumption of, and critique of, “old rhetoric” [Aristotle’s rhētorikḗ] is followed by a discussion of Chiam Perelman’s “new rhetoric” [presocratic poiētikḗ / epideiktikos / gērys] and his “incarnate adherence” (giving voice to) concept of the Universal Audience as a function of Epideictic argumentation. This is also a critique of Stephen Toulman’s neo-Aristotelian model of rhetorical “warrant” and its connection to Charles S. Peirce’s normative semiotic of the “argument cycle.” Heidegger’s and Lakoff’s concept of discourse framing is associated with Michel Foucault’s rhetoric concept of an ethic of social discourse for the common good (parrhesia) in the age of Umberto Eco’s hyperreality media that displays Baudrillard’s simulacra, such as Donald Trump.

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Iskra-Paczkowska, Agnieszka, and Przemyslaw Paczkowski. "Ancient Doctrines of Passions: Plato and Aristotle." Studia Humana 5, no. 3 (September 1, 2016): 21–28. http://dx.doi.org/10.1515/sh-2016-0012.

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Abstract The subject of this essay is a discussion of the doctrines of emotions of Plato and Aristotle. According to both them it is impossible to oust the passions from the good, i.e. happy life. On the contrary, emotions are an important component of human excellence. We investigate this question with reference to Plato’s doctrine of the soul and his concept of a perfect life, and Aristotle’s ethics, poetics and rhetoric.

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Madsen, Carsten. "Retorik og lykke." K&K - Kultur og Klasse 44, no. 121 (June 21, 2016): 45–62. http://dx.doi.org/10.7146/kok.v44i121.23721.

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This article maps out the function of and interrelationship between the rhetorical and the ethical uses of happiness (eudaimonia) in Aristotle’s Rhetoric and Nicomachean Ethics and within the framework of the democratic polis in Greek antiquity. Deliberations about happiness are claimed to interdependently organize Greek rhetoric and structure the moral character (ethos) of people. Through an analysis of Pericles’ eulogy it is demonstrated how epideictic oratory can function as an argumentative deliberation that simultaneously advances happiness as a political and a personal goal. It is further proposed that the interrelationship between rhetoric and ethics makes it possible to critically test any rhetorical statement in terms of happiness. Finally, with reference to Alisdair MacIntyre, it is briefly suggested that central arguments of contemporary virtue ethics could be strengthened by taking rhetorical deliberation about happiness into account, just as rhetorical theories about ethos could benefit from the insights of contemporary eudaimonism.

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Duska, Ronald F. "Why Business Ethics Needs Rhetoric: An Aristotelian Perspective." Business Ethics Quarterly 24, no. 1 (January 2014): 119–34. http://dx.doi.org/10.5840/beq20141271.

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ABSTRACT:If the ultimate purpose of ethical argument is to persuade people to act a certain way, the point of doing business ethics is to persuade others about what constitutes proper ethical behavior. Given that teleological perspective, the role of the business ethicist is to be an orator or rhetorician. Further, since one cannot expect more certitude than the subject warrants, from Aristotle’s perspective,while rhetoric is the most persuasive means of arguing, it is not scientific demonstration. Rhetoric uses examples and enthymemes. Such an approach answers the postmodern claim that ethical argument cannot lead to certitude and shows how the use of rhetoric helps avoid relativism and leads to more effective persuasion. According to Aristotle, rhetoric involves gaining truth with a “rough and general sketch.” This rhetorical approach allows the listener to “see as” the persuader sees, by attending to aspects of our shared experience and language. This mirrors insights of Kant’s reflexive judgment in his third critique as well as the later Wittgenstein, who compares ethics to aesthetics.

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Burke, M. "Advertising Aristotle: A Preliminary Investigation into the Contemporary Relevance of Aristotle’s Art of Rhetoric." Foundations of Science 13, no. 3-4 (July 19, 2008): 295–305. http://dx.doi.org/10.1007/s10699-008-9133-z.

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Johnston, Rebekah. "Aristotle on Wittiness." Epoché: A Journal for the History of Philosophy 24, no. 2 (2020): 323–36. http://dx.doi.org/10.5840/epoche2020226157.

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Aristotle claims, in his Nicomachean Ethics, that in addition to being, for example, just and courageous, and temperate, the virtuous person will also be witty. Very little sustained attention, however, has been devoted to explicating what Aristotle means when he claims that virtuous persons are witty or to justifying the plausibility of the claim that wittiness is a virtue. It becomes especially difficult to see why Aristotle thinks that being witty is a virtue once it becomes clear that Aristotle’s witty person engages in what he calls ‘educated insolence’. Insolence, for Aristotle, is a form of slighting which, as he explains in the Rhetoric, generally causes the person slighted to experience shame and anger. In this paper, I attempt to bring some clarity to Aristotle’s claim that being witty is a virtue by examining why Aristotle thinks that the object of a witty person’s raillery will find this joking pleasant.

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Pixton, William H. "The triangle and the stance: Toward a rhetoric for novice writers." Rhetoric Society Quarterly 17, no. 3 (June 1987): 263–79. http://dx.doi.org/10.1080/02773948709390787.

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Hamilton, James J. "Hobbes on Felicity." Hobbes Studies 29, no. 2 (October 25, 2016): 129–47. http://dx.doi.org/10.1163/18750257-02902002.

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Thomas Hobbes’s concept of felicity is a re-imagining of the Hellenistic concept of eudaimonia, which is based on the doctrine that people by nature are happy with little. His concept is based instead on an alternative view, that people by nature are never satisfied and it directly challenges the Aristotelian and Hellenistic concepts of eudaimonia. I also will suggest that Hobbes developed it from ideas he found in Aristotle’s Rhetoric as well as in Francis Bacon’s critique of ancient moral philosophy in The Advancement of Learning.

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Rhee, Hyun-Woong. "An Analysis and Application of the Theory of Aristotle’s Rhetoric in the Perspective of Homiletics." Theology and Praxis 71 (September 30, 2020): 115–46. http://dx.doi.org/10.14387/jkspth.2020.71.115.

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Mirhady, David C. "Aristotle and the Law Courts." Polis: The Journal for Ancient Greek Political Thought 23, no. 2 (2006): 302–18. http://dx.doi.org/10.1163/20512996-90000098.

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In the Politics, Aristotle recognizes participation in law courts as an essential element in citizenship, yet there has been relatively little scholarship on how he sees this participation being realized. References to law courts are sprinkled widely through the Politics, Rhetoric, and Ethics, as well as the Athenaiôn politeia, where their importance is revealed most clearly. Ernest Barker took great pride in the English administration of law: if he had returned to write a more thorough treatment of Aristotle’s political thought, he might well have focused on the courts.

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Pandiaraj, Deepak. "Heidegger on Rhetoric: An Existential Deconstruction of the Notion of Communication." Tattva - Journal of Philosophy 11, no. 1 (January 1, 2019): 71–89. http://dx.doi.org/10.12726/tjp.21.5.

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This paper attempts to show how Martin Heidegger’s phenomenological interpretation of Aristotle’s theory of rhetoric can be interpreted usefully to understand the existential dimension of communication. Heidegger’s treatment of communication as a phenomenon is ontologically broader as he locates it within the existential analytics of Dasein. Taking Heidegger’s 1924 Marburg lecture, Being and Time and other texts dealing with the problem of the being of language as theoretical sources, this study first presents the importance of Heidegger’s conception of rhetoric and then shows how this throws light on the ontological aspects of communication as such. Human beings in their basic mode of existence as being-in-the-world and speaking-with-one-another is always already in communication through language. If rhetoric is a way of having the existential view about how matters present themselves in a particular manner by virtue of speaking about it with-one-another, then it is in the region of the doxa of people. Further, how existential communication works in our concrete life is demonstrated through a rhetorical analysis of the film Blow-Up.

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Tindale, Christopher W. "Out of the Space of Reasons." Pragmatics and Cognition 19, no. 3 (October 19, 2011): 383–98. http://dx.doi.org/10.1075/pc.19.3.01tin.

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The paper investigates the ‘logical space of reasons’ as a social space in which rational agents operate and persons in an important sense come to be. Building from an investigation of argumentative agents in Aristotle’s Rhetoric, I discuss both interior and exterior criteria for personhood and propose that the latter shows how argumentation, as a principal activity of the space of reasons, results in the particular kinds of persons we recognize there as rational agents. The overall analysis is indebted to Robert Brandom’s centralizing of the practice of giving and receiving reasons and the suggestive ways this can be applied to the realm of argumentation.

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Petersons, Andris, and Ilkhom Khalimzoda. "COMMUNICATION MODELS AND COMMON BASIS FOR MULTICULTURAL COMMUNICATION IN LATVIA." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 4 (May 26, 2016): 423. http://dx.doi.org/10.17770/sie2016vol4.1555.

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Different models serve not only as a frame for communication, they can help to rise problems as well as discuss them. This article introduces with the four communication models starting from Aristotle’s triangle model and ending with a more contemporary one. The authors try to find out, which is the most appropriate model for intercultural communication in Latvia? The empirical data collected from two focus-groups representing different cultures in Latvia serves as a base for interpretation of current situation where communication challenges can occur as a result of interaction between people with different cultural backgrounds. The article approves the idea to elaborate the new specific model for multicultural communication, and after analysis highlights the base and components of this new model.

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Zahra, Fatima, and Dr Sarena Abdullah. "Aesthetic, Patriotic and Religious Peacock Motifs: Framing the Meanings of Pakistani Truck Art through Foss’ and Aristotle’s Rhetorical Approach." Journal of Social Sciences Research, no. 54 (April 6, 2019): 892–901. http://dx.doi.org/10.32861/jssr.54.892.901.

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Peacock motifs have a long historical background and mythological significance in the Indian subcontinent. It is one of the most dominant motifs used in Pakistani truck art. This paper examines and compares several selected peacock motifs painted on trucks from different regions in Pakistan. It analyses the different shapes and styles of peacock motifs based on their aesthetic forms and themes particularly of religious and patriotic elements. By employing visual rhetoric theory of artefact proposed by Sonja K. Foss and Aristotle’s rhetorical triangular spectrum, this paper explores the characteristics, features, and persuasions of these peacock motifs as well as its variety of stylised forms with intrinsic appearances, patterns, placements, and influences of the regions’ cultures in truck arts.

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Zahra, Fatima, and Dr Sarena Abdullah. "Aesthetic, Patriotic and Religious Peacock Motifs: Framing the Meanings of Pakistani Truck Art through Foss’ and Aristotle’s Rhetorical Approach." Journal of Social Sciences Research, Special Issue 5 (December 15, 2018): 610–19. http://dx.doi.org/10.32861/jssr.spi5.610.619.

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Peacock motifs have a long historical background and mythological significance in the Indian subcontinent. It is one of the most dominant motifs used in Pakistani truck art. This paper examines and compares several selected peacock motifs painted on trucks from different regions in Pakistan. It analyses the different shapes and styles of peacock motifs based on their aesthetic forms and themes particularly of religious and patriotic elements. By employing visual rhetoric theory of artefact proposed by Sonja K. Foss and Aristotle’s rhetorical triangular spectrum, this paper explores the characteristics, features, and persuasions of these peacock motifs as well as its variety of stylised forms with intrinsic appearances, patterns, placements, and influences of the regions’ cultures in truck arts.

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