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Relevant bibliographies by topics / Aristotle Logos (Philosophy)

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Academic literature on the topic 'Aristotle Logos (Philosophy)'

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Published: 4 June 2021

Last updated: 5 February 2022

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Journal articles on the topic "Aristotle Logos (Philosophy)"

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Halliwell, S. "The subjection of muthos to logos: Plato's citations of the poets." Classical Quarterly 50, no. 1 (May 2000): 94–112. http://dx.doi.org/10.1093/cq/50.1.94.

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According to Aristotle,Metaphysics(a) 2.3, 995a7–8, there are people who will take seriously the arguments of a speaker (including, it seems, those of a philosopher) only if a poet can be cited as a ‘witness’ in support of them. Aristotle's passing observation sharply reminds us that Greek philosophy had developed within, and was surrounded by, a culture which extensively valued the authority of the poetic word and the poet's ‘voice’ from which it emanated. The currency of ideas, values, and images disseminated through familiarity with poetry had always been a force with which philosophy, in its various manifestations, needed to reckon. As a mode of thought and discourse which proclaimed its aspiration to wisdom, philosophy could not easily eschew some degree of dialogue with an art whose practitioners had traditionally (and for much longer than anyone had been called a ‘philosopher') been ranked prominently among thesophoi. Even Aristotle, who keeps aloof from the assumption that philosophical contentions stand in need of poetic support, cites and quotes poetry regularly in his own writings in ways which indicate the influence on him of a prevailing mentality that regarded poets and philosophers as pursuers, up to a point at least, of a common wisdom.

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Bazaluk, Oleg Aleksandrovich. "Εἰκὼςλόγος, or A rational motivation in Plato's philosophy." Voprosy kul'turologii (Issues of Cultural Studies), no. 4 (March 18, 2021): 308 (376)—319 (385). http://dx.doi.org/10.33920/nik-01-2104-02.

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Plato opposed εἰκὼςμῦθος and εἰκὼςλόγος, thereby asserting the logos as the highest type of account, which revealed the strict rationality and intelligibility of the cosmos. Plato used the logos to affirm a new way of life in accordance with the intelligibility of the kalos cosmos and its copies (εἰκών) created by Theos. For Plato, therefore, dialogue as an exercise was more important than the results obtained, and for Aristotle, the discussion of problems had more educational value than their solution. Plato and Aristotle perceived the logos in the meanings of dialogue as the art of living by the highest account. They considered the logos as an opportunity to make a transition, or rather, self-transformation to the highest order, into which the idea of agathos was opened. The author argues the thesis put forward referring to the original texts of Plato. English version of the article on pp. 376-385 at URL: https://panor.ru/articles/eikslogos-or-a-rational-motivation-in-platos-philosophy/66016.html

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Goldin, Owen. "Pistis, Persuasion, and Logos in Aristotle." Elenchos 41, no. 1 (November 25, 2020): 49–70. http://dx.doi.org/10.1515/elen-2020-0003.

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AbstractThe core sense of pistis as understood in Posterior Analytics, De Anima, and the Rhetoric is not that of a logical relation in which cognitively grasped propositions stand in respect to one another, but the result of an act of socially embedded interpersonal communication, a willing acceptance of guidance offered in respect to action. Even when pistis seems to have an exclusively epistemological sense, this focal meaning of pistis is implicit; to have pistis in a proposition is to willingly accept that proposition as a basis for some kind of activity (albeit possibly theoretical) as a result of some kind of communicative act. This is in accordance with Aristotle’s understanding of argumentation as a social practice, entered into in order lead others to certain actions, for certain ends. Understanding pistis in this way allows us to understand how it is that pistis admits of quantitative variation.

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Trott, Adriel M. "Logos and the Political Nature of Anthrōpos in Aristotle’s Politics." Polis: The Journal for Ancient Greek Political Thought 27, no. 2 (2010): 292–307. http://dx.doi.org/10.1163/20512996-90000172.

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Departing from Aristotle’s two-fold definition of anthrōpos (human) as having logos and being political, the argument of this article is that human beings are always fundamentally political for Aristotle. This position challenges the view that ethical life is prior to or beyond the scope of political life. Aristotle’s conception of the political nature of the human is developed through a reading of the linguistic argument at Politics 1.2; a careful treatment of autos, or self, in Aristotle; and an examination of the political nature of anthrōpos in the context of Aristotle’s candidates for the best life in Politics VII.1–3 and Nicomachean Ethics X.6–8. From this consideration the compatibility between Aristotle’s claims that anthrōpos is fundamentally political and that the highest end of the human is achieved in theoria is maintained, since even in pursuing the theoretic life, human beings take up the practical question of what the best life is.

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Johansen, Thomas Kjeller. "Aristotle on the Logos of the Craftsman." Phronesis 62, no. 2 (March 28, 2017): 97–135. http://dx.doi.org/10.1163/15685284-12341321.

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Aristotle thinks that an account, alogos, of some sort is characteristic of craft,technē. Some scholars think that thelogoselement oftechnēis tagged onto experience as a theoretical element not directly engaged in successful production: I argue instead that thelogosgrounds the productive ability of craft, and also that is practically orientated in a way that distinguishes it from thelogosof theoretical science. Understanding thelogosof craft thus helps us explain how the craftsman differs both from the merely experienced practitioner and from the theoretical scientist.

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Elden, Stuart. "Reading Logos as Speech: Heidegger, Aristotle and Rhetorical Politics." Philosophy and Rhetoric 38, no. 4 (2005): 281–301. http://dx.doi.org/10.1353/par.2006.0001.

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Wiskus, Jessica. "On Song, Logos, and the Movement of the Soul: After Plato and Aristotle." Philosophy of Music 74, no. 4 (December 30, 2018): 917–34. http://dx.doi.org/10.17990/rpf/2018_74_4_0917.

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In the Phaedo – a dialogue investigating the immortality of the soul – Socrates compares himself to the swans of Apollo who sing “most beautifully” before they die. Working principally from the Phaedo (but also Timaeus, Parmenides, and Philebus), the aim of this article is to determine the relation between the song of the swan and the song of the philosopher. First, we examine the use of language in human song as a way to consider the other side of logos: logos not only as word but logos as ratio – i.e., as a relation between temporally-ordered terms. This ratio we then examine as the sense of before-and-afterness that Aristotle explores, in Physics IV, as the “number of movement” that is time; for, through the counting of this “number of movement” (accomplished by the soul), we begin to understand how swans (through song) and philosophers (through dialogue) share a temporal orientation toward what transcends the present moment. This temporal orientation, I argue, pertains to sempiternity, an ageless or undying [ἀθάνατος] movement of the soul. Thus, I conclude that philosophy as “the highest kind of music” (Phaedo) – like the song of the swans of Apollo – concerns itself with the undying state of the soul and, hence, with ethos.

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Moss, Jessica. "Right Reason in Plato and Aristotle: On the Meaning of Logos." Phronesis 59, no. 3 (June 3, 2014): 181–230. http://dx.doi.org/10.1163/15685284-12341266.

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Abstract Something Aristotle calls ‘right logos’ plays a crucial role in his theory of virtue. But the meaning of ‘logos’ in this context is notoriously contested. I argue against the standard translation ‘reason’, and—drawing on parallels with Plato’s work, especially the Laws—in favor of its being used to denote what transforms an inferior epistemic state into a superior one: an explanatory account. Thus Aristotelian phronēsis, like his and Plato’s technē and epistēmē, is a matter of grasping explanatory accounts: in this case, accounts that identify the right action and say why it is right. Arguably, Aristotelian rationality is a matter of being able to grasp accounts in general.

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APOSTOLOPOULOU, Georgia. "From Ancient Greek Logos to European Rationality." wisdom 2, no. 7 (December 9, 2016): 118. http://dx.doi.org/10.24234/wisdom.v2i7.144.

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Because of history, culture, and politics, European identity has its archetypical elements in ancient Greek culture. Ancient Greek philosophy brought Logos to fore and defined it as the crucial problem and the postulate of the human. We translate the Greek term Logos in English as reason or rationality. These terms, however, do not cover the semantic field of Logos since this includes, among other things, order of being, ground, language, argument etc. The juxtaposition of Logos (reason) to myth makes up the matrix of rationalism. Ancient Greek culture, however, was a culture of Logos (reason) as well as of myth and had enough room for forms, gods, and heroes, for science, poetry, and religious festivities. While ancient Greek culture seems to follow the logic of forms, modern European culture follows the logic of things. Plato criticizes myth and, at the same time, he sets out a philosophy of myth. He follows the principle of ‘giving reason’ (logon didonai) about things, as his master Socrates did. He establishes dialogue and defines dialectics as the science of principles and ideas and their relations to the things of this world. Aristotle did not accept Plato’s interpretation of Logos. He considered dialectics only as a theory of argumentation and defined his ‘first philosophy’ or ‘theology’ as the science of highest Being. His program of rationalism is based on ontology and accepts the primordial relation of Logos, life, and order of things. European modernity begins in philosophy with Descartes’ turn to the subject. Descartes defines the main elements of European rationality and their problems. He brings to fore the human subject as the ‘I’ that is free to doubt about everything it can know except itself. Knowledge has to consolidate the power and the mastery of humans over things and nature. Besides, the distinction between soul and body in terms of thinking thing and extended thing does not allow a unique conception of the human. Especially Kant and Hegel attempted to eliminate the impasses of Descartes’ and of Cartesians. While Kant defined freedom as the transcendental idea of reason, Hegel highlighted the reconciliation of spirit and nature. Nowadays there is a confusion regarding rationality. The power of humans over nature and over other humans as nature is increasing. We have lost the measure of our limits. Perhaps we need the ancient Greek grammar of Logos in order to define the measure and the limits of modern European rationality.

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Christiaens, Tim. "Aristotle’s Anthropological Machine and Slavery." Epoché: A Journal for the History of Philosophy 23, no. 1 (2018): 239–62. http://dx.doi.org/10.5840/epoche201881127.

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Among the most controversial aspects of Aristotle’s philosophy is his endorsement of slavery. Natural slaves are excluded from political citizenship on ontological grounds and are thus constitutively unable to achieve the good life, identified with the collective cultivation of logos in the polis. Aristotle explicitly acknowledges their humanity, yet frequently emphasizes their proximity to animals. It is the latter that makes them purportedly unfit for the polis. I propose to use Agamben’s theory of the anthropological machine to make sense of this enigmatic exclusion and suggest a new conception of the good life and community detached from political rule. Aristotle’s distinction between humans and animals condemns slaves to bare life, but also reveals an opportunity for an inoperative form-of-life.

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Dissertations / Theses on the topic "Aristotle Logos (Philosophy)"

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Weigelt, Charlotta. "The logic of life : Heidegger's retrieval of Aristotle's concept of Logos." Doctoral thesis, Stockholms universitet, Filosofiska institutionen, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-22358.

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Tian, Jie. "The orthos logos in Aristotle’s ethics." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät I, 2017. http://dx.doi.org/10.18452/17712.

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Der Begriff von Orthos Logos ist zentral für die ethische Lehre Aristoteles’. In der Literatur ist jedoch umstritten, was der Inhalt von OL ist. Das genaue Wesen von OL liegt immer noch im Dunkel. Ziel meiner Dissertation ist es, den Beitrag von OL für Aristoteles’ Ethik zu erforschen. Dabei soll vor allem erläutert werden, was OL ist bzw. was OL leisten kann. Auf dieser Untersuchung basierend versuche ich, eine ausführliche bzw. in sich konsistente Interpretation der wichtigen Bestandteile der Nicomachischen Ethik zu liefern. Ich werde dafür argumentieren, dass OL als der praktische Syllogismus selbst aufzufassen ist, der die moralischen Subjekte darüber informiert, was sie tun sollen bzw. weswegen sie gerade dies und nicht etwas anderes tun sollen. Sofern ein hinsichtlich der Moralität noch lernender Mensch den Syllogismus nicht vollständig begreift, ist es allerdings möglich, dass OL diesem Menschen etwas anderes zu sein scheint.
The notion of the orthos logos (abbr. OL) is vital and decisive for Aristotle’s ethical project. The question of what OL really means is a vigorously debated issue. But what the OL exactly is still remains ambiguous and obscure. The purpose of my dissertation is to inquire into the philosophical contribution of the OL in Aristotle’s Ethics. To fulfil this goal, it is essentially to determine what the OL is and what the OL can do. Through this inquiry I seek to present a comprehensive and consistent reading of important parts of Aristotle’s Nicomachean Ethics. I will argue that the OL is the practical syllogism per se, which could tell moral people what should they do and why should they do this or that. But it could also appear to be something else for moral learners, since they are not capable of fully understanding the syllogism yet.

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Bassu, Sébastien. ""Métron", entre "logos" et "praxis" dans la philosophie grecque, d'Homère à Aristote." Thesis, Aix-Marseille, 2013. http://www.theses.fr/2013AIXM3135/document.

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Cette étude porte sur la notion de μέτρον dans l’antiquité grecque d’Homère à Aristote. Le μέτρον désigne la notion de mesure : il traverse à la fois l’histoire des idées et les différents domaines de la réflexion philosophique. Il est question de déterminer la signification et la fonction de la mesure dans la pensée philosophique. Dans un premier temps, l’étude entreprend la détermination de la notion éthique et pratique de la « juste mesure » dans la pensée archaïque, de la poésie archaïque (Homère, Hésiode) aux Sept sages et à la poésie élégiaque (Solon et Théognis). Ensuite, elle entreprend de montrer comment la « mesure » s’est élevée à une fonction scientifique grâce au développement mathématique. Par ce développement, la notion de « mesure » est intégrée à la rationalité (λόγος) et à l’étude de la physique par les premiers philosophes présocratiques (Milésiens, Pythagoriciens, Héraclite et Parménide) : la « mesure » est appliquée au temps et à l’espace dans l’étude de l’univers. Puis, la notion de mesure est intégrée par Platon qui fait du μέτρον une idée centrale de sa pensée philosophique comme notion éthique, épistémologique et métaphysique. Il développe une conception de la « mesure » qui tente de répondre au relativisme hérité de la sophistique (Protagoras et Gorgias). Enfin, l’étude se clôt sur un examen de la fonction du μέτρον dans la métaphysique, la physique et l’éthique d’Aristote
This study is concerned with the notion of μέτρον in Greek Antiquity from Homer to Aristotle. This notion means the « measure ». Mέτρον is a term which goes across in the same time the History of Ideas and the different domains of the philosophical thought. So the question is the determination of the meaning and function of μέτρον. In the first time, the study undertakes the determination of the ethical and practical notion about the « due measure » in the archaïc thought, from archaïc poetry (Homer, Hesiod) to Seven Wise Men and Elegy (Solo and Theognis).Then, the study undertakes to show how the « measure » is elevated to a scientifical function thanks to the mathematical development. By this development, the notion of « measure » is integrated in the rationality (logos) and study of the Physics by the first Presocratic Philosophers (Milesians, Pythagoreans, Heraclitus and Parmenides) : the « measure » is applicated to the Time and Space in Universe. Then, Plato makes metron a central notion of his philosophical thought as an ethical, epistemological and metaphysical term. He develops his own conception of « measure » against the relativism of the measure inherited from the sophistic (Protagoras and Gorgias). Finally, this study is closed on an examen about the function of μέτρον in Aristotle’s Metaphysics, Physics and Ethics

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Tian, Jie Verfasser], Thomas [Gutachter] Schmidt, and Klaus [Gutachter] [Corcilius. "The orthos logos in Aristotle’s ethics / Jie Tian ; Gutachter: Thomas Schmidt, Klaus Corcilius." Berlin : Humboldt Universität zu Berlin, Philosophische Fakultät I, 2017. http://d-nb.info/1127108972/34.

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Tian, Jie [Verfasser], Thomas Gutachter] Schmidt, and Klaus [Gutachter] [Corcilius. "The orthos logos in Aristotle’s ethics / Jie Tian ; Gutachter: Thomas Schmidt, Klaus Corcilius." Berlin : Humboldt Universität zu Berlin, Philosophische Fakultät I, 2017. http://d-nb.info/1127108972/34.

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Inderelst, Lars [Verfasser]. "Logoi and Pathêmata : Aristotle and the modal/amodal distinction in modern theories of concepts / Lars Inderelst." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2017. http://d-nb.info/1138919985/34.

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Aygun, Omer Orhan. "The Included middle logos in Aristotle's philosophy /." 2007. http://www.etda.libraries.psu.edu/theses/approved/WorldWideIndex/ETD-1607/index.html.

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Winslow, Russell. "Speaking of nature : thinking through logos and physis in Aristotle /." 2006. http://www.lib.umi.com/dissertations/gateway.

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Thesis (Ph. D.)--New School University, 2006.
Typescript. Includes bibliographical references (leaves 352-362). Also available in electronic format on the World Wide Web. Access restricted to users affiliated with the licensed institutions.

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Friesen, Henry. "Phronesis, Tradition, Logos and Context: a Reading of Gadamer's Philosophical Hermeneutics." Thesis, 2000. http://hdl.handle.net/10756/288467.

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Huang, Shuishi. "Aufbruch und Realisierung des LOGOS - Die Tektonik im Anfang der Philosophie bei den Griechen und ihre Erfüllung in den poietischen und praktischen Wissenschaften des Aristoteles." Doctoral thesis, 2014. https://repositorium.ub.uni-osnabrueck.de/handle/urn:nbn:de:gbv:700-2014092912841.

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Mit der Einsicht in den Aufbruch und Realisierung des Logos beschäftigt sich diese Arbeit mit der Architektonik im Anfang der Philosophie bei den Griechen und ihrer Erfüllung in den poietischen und praktischen Wissenschaften des Aristoteles.

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Books on the topic "Aristotle Logos (Philosophy)"

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Den Logos willkommen heissen: Die Musikerziehung bei Platon und Aristoteles. Frankfurt am Main: Peter Lang, 2007.

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1934-, Marow Ernst, ed. Der Glanz des Logos: Die Philosophie der Klassiker : Sokrates, Platon und Aristoteles. Berlin: Logos, 2008.

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1934-, Marow Ernst, ed. Das Elend des Logos: Antike Philosophie nach Aristoteles (360 v. Chr.-500 n. Chr.). Berlin: Logos, 2005.

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Limites De La Argumentacion Etica En Aristoteles - Logos, Physis Y Ethos. Publicaciones Cruz O., S.A., 1996.

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Cassin, Barbara. Jacques the Sophist. Translated by Michael Syrotinski. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823285754.001.0001.

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“The psychoanalyst is a sign of the presence of the sophist in our time, but with a different status.” The surprising confluence of Lacanian psychoanalysis and the texts of the Ancient Greek sophists in Jacques the Sophist: Lacan, Logos, and Psychoanalysis becomes a springboard for Barbara Cassin’s highly original re-reading of the writings and seminars of Jacques Lacan. Sophistry, since Plato and Aristotle, has been represented as philosophy’s negative alter ego, its bad other, and this allows her to draw out the “sophistic” elements of Lacan’s own language or how, as she puts it, Lacan “philosophistises”. What both sophists and Lacan have in common is that they radically challenge the very foundations of scientific rationality, and of the relationship of meaning to language, which is shown to operate performatively, at the level of the signifier, and to distance itself from the primacy of truth in philosophy. Our time is said to be the time of the subject of the unconscious, bound to the sexual relationship which does not exist, by contrast with the Greek political animal. As Cassin demonstrates, in a remarkable tour de force, this can be expressed variously in terms of discourse as a social link that has to be negotiated between medicine and politics, between sense and non-sense, between mastery and jouissance. Published originally in French in 2012, Cassin’s book is translated into English for the first time by Michael Syrotinski and includes his translator’s notes, commentary, and index.

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Buch-Hansen, Gitte. The Johannine Literature in a Greek Context. Edited by Judith M. Lieu and Martinus C. de Boer. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198739982.013.8.

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This chapter focuses on the scholarly debate in the twentieth century about the relationship between John’s Gospel and Greek philosophy. Initially, attention is drawn to the link, which characterizes the discussion in the first part of the century, between the dating of the Fourth Gospel and its ideological worldview. Next, it turns toward the alleged inspiration from Jewish Wisdom traditions in the composition of the Prologue and demonstrates how scholars’ references to Wisdom have served the most diverse—and even opposing—purposes: to ward off philosophical speculation, to replace Jewish mythology and apocalypticism by Greek rationality, to illustrate the Prologue’s Middle Platonism, and to introduce Stoicism into John’s thinking. Finally, it demonstrates how readings of the Prologue in light of Aristotle’s theory of epigenesis have displaced the focus from the logos to the pneuma and thereby managed to extend the discussion about influence from Greek philosophy beyond the Prologue.

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Book chapters on the topic "Aristotle Logos (Philosophy)"

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Castrucci, Emanuele. "Logos of ‘Potentia Dei’." In On the Idea of Potency. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474411844.003.0002.

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Chapter two deals with the problem of how Spinoza’s metaphysical approach relates – whether in agreement or in opposition – to the past philosophical tradition, from Aristotle to his Arabian readings (e.g. Averroes) of Aristotle’s Metaphysics, including Spinoza’s counter-arguments to both Greek-Arabian “necessitarism” and the naive anthropomorphism of Jewish theology, rooted in the Scriptures themselves. The issue therefore involves the ways in which the concepts of “Natural Law” and “Natural Right” will be formulated in The Western cultural tradition and philosophy, from St. Augustine to Aquinas, and from Duns Scotus to Ockham.

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Hui, Andrew. "Heraclitus." In A Theory of the Aphorism, 43–61. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691188959.003.0003.

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This chapter examines how Heraclitus' insistence on the primacy of the logos anticipates the philosophizing of Plato and Aristotle, who nonetheless reject their predecessor on account of his enigmatic style. The logos of Heraclitus is opposed to Plato in at least two fundamental ways: first, his doctrine of flux is contrary to the theory of Forms; and second, the impression one gets is that his thinking is solitary, monologic, and misanthropic, whereas Plato is always social, dialogic, and inviting. Ultimately, Heraclitus stands at the elusive edge of discursive philosophy's dawn—his fragments are after and against the poetic surplus of Homer and Hesiod and before and against the prose systems of Plato and Aristotle. His laconic language is drawn from the obscurities of the oracles, yet his sayings are philosophical in the sense that they believe in truth derived from the human intellect rather than divine revelation.

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"To Tell the Truth: Dissoi Logoi 4 and Aristotle’s Responses." In Presocratic Philosophy, 249–66. Routledge, 2017. http://dx.doi.org/10.4324/9781315246123-26.

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"LOGOCENTRISM Logocentrism—Term ascribed to Jacques Derrida that refers to the nature of Western thought, language and culture since Plato's era. The Greek signifier for 'word,' 'speech' and 'reason', logos possesses connotations in Western culture for law and truth. Hence, logocentrism refers to a culture that revolves around a central set of universal principles or beliefs. More specifically, logocentrism denominates that process in the history of Western thought which, since Aristotle, privileges speech over writing as being closer to mental experience. Thus, for Derrida the history of meta-physics in the West is the history of logocentrism. The logocentric insistence in Western philosophy on the priority of voice over writing belongs to a metaphysics of presence. transform the thinking of subjectivity in terms of hetero-geneous semiotic flows. Machinic subjectivity is productive, 'polyphonic' and irreducibly multiform rather than unifying. However , while it may be productive in hitherto undreamt of ways, Guattari warns that machine subjectivity has the potential for a 'mind-numbing mass mediatization'. Manicheanism—Belief in a kind of philosophical or religious dualism. Masculinity/femininity—Binary opposition which refers to the construction of attributes of identity associated with or based on a given individual's sexuality or gender-ascribed perspectives and/or culturally encoded value systems con-cerning behaviour. Masquerade—In contemporary gender theory, the concept of masquerade, derived from the writings of Joan Rivière, is central, particularly her essay 'Womanliness as a Masquer-ade' (1929). It argues that gender is a performance rather than a natural phenomenon with which one is born; it has to be acquired, learned and polished and is in no sense natural." In Key Concepts in Literary Theory, 68–70. Routledge, 2016. http://dx.doi.org/10.4324/9781315063799-15.

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Conference papers on the topic "Aristotle Logos (Philosophy)"

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"Ethos, Pathos and Logos: Rhetorical Fixes for an Old Problem: Fake News." In InSITE 2019: Informing Science + IT Education Conferences: Jerusalem. Informing Science Institute, 2019. http://dx.doi.org/10.28945/4154.

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Aim/Purpose: The proliferation of fake news through social media threatens to undercut the possibility of ascertaining facts and truth. This paper explores the use of ancient rhetorical tools to identify fake news generally and to see through the misinformation juggernaut of President Donald Trump. Background: The ancient rhetorical appeals described in Aristotle’s Rhetoric—ethos (character of the speaker), pathos (nature of the audience) and logos (message itself)—might be a simple, yet profound fix for the era of fake news. Also known as the rhetorical triangle and used as an aid for effective public speaking by the ancient Greeks, the three appeals can also be utilized for analyzing the main components of discourse. Methodology: Discourse analysis utilizes insights from rhetoric, linguistics, philosophy and anthropology in in order to interpret written and spoken texts. Contribution This paper analyzes Donald Trump’s effective use of Twitter and campaign rallies to create and sustain fake news. Findings: At the point of the writing of this paper, the Washington Post Trump Fact Checker has identified over 10,000 untruths uttered by the president in his first two years of office, for an average of eight untruths per day. In addition, analysis demonstrates that Trump leans heavily on ethos and pathos, almost to the exclusion of logos in his tweets and campaign rallies, making spectacular claims, which seem calculated to arouse emotions and move his base to action. Further, Trump relies heavily on epideictic rhetoric (praising and blaming), excluding forensic (legal) and deliberative rhetoric, which the ancients used for sustained arguments about the past or deliberations about the future of the state. In short, the analysis uncovers how and ostensibly why Trump creates and sustains fake news while claiming that other traditional news outlets, except for FOX news, are the actual purveyors of fake news. Recommendations for Practitioners: Information systems and communication practitioners need to be aware of the ways in which the systems they create and monitor are vulnerable to targeted attacks of the purveyors of fake news. Recommendation for Researchers: Further research on the identification and proliferation of fake news from a variety of disciplines is needed, in order to stem the flow of misinformation and untruths through social media. Impact on Society: The impact of fake news is largely unknown and needs to be better understood, especially during election cycles. Some researchers believe that social media constitute a fifth estate in the United States, challenging the authority of the three branches of government and the traditional press. Future Research: As noted above, further research on the identification and proliferation of fake news from a variety of disciplines is needed, in order to stem the flow of misinformation and untruths through social media.

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