Relevant bibliographies by topics / Aristotle; Writings

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  2. Dissertations / Theses
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  5. Conference papers

Academic literature on the topic 'Aristotle; Writings'

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Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Aristotle; Writings"

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Burns, Tony. "Materialism in Ancient Greek Philosophy and in the Writings of the Young Marx." Historical Materialism 7, no. 1 (2000): 3–39. http://dx.doi.org/10.1163/156920600100414623.

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AbstractWhat is the young Marx's attitude towards questions of psychology? More precisely, what is his attitude towards the human mind and its relationship to the body? To deal adequately with this issue requires a consideration of the relationship between Marx and Feuerbach. It also requires some discussion of the thought of Aristotle. For the views of Feuerbach and the young Marx are (in some respects) not at all original. Rather, they represent a continuation of a long tradition which derives ultimately from ancient Greek philosophy, and especially from the philosophy of Aristotle. As is well known, Aristotle's thought with respect to questions of psychology are mostly presented, by way of a critique of the doctrines of the other philosophers of his day, in his De Anima. W.H. Walsh has made the perceptive observation that Aristotle's views might be seen as an attempt to develop a third approach which avoids the pitfalls usually associated with the idealism of Plato, on the one hand, and the materialism of Democritus on the other. It might be argued that there is an analogy between the situation in which Aristotle found himself in relation to the idealists and materialists of his own day and that which confronted Marx in the very early 1840s. For, like Aristotle, Marx also might be seen as attempting to develop such a third approach. The difference is simply that, in the case of Marx, the idealism in question is that of Hegel rather than that of Plato, and the materialism is the ‘mechanical materialism’ of the eighteenth century rather than that of Democritus. This obvious parallel might well explain why Marx took such a great interest in Aristotle's De Anima both during and shortly after doing the preparatory work for his doctoral dissertation – the subject matter of which, of course, is precisely the materialist philosophy of the ancient Greek atomists Democritus and Epicurus.
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Falcon, Andrea. "The Pre-History of the Commentary Tradition : Aristotelianism in the First Century bce." Dossier 64, no. 1 (July 31, 2008): 7–18. http://dx.doi.org/10.7202/018532ar.

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Abstract In the first century bce Aristotle was subject to an intense textual study. This study eventually led to the appropriation of the conceptual apparatus developed in his writings. In the case of Xenarchus, the relevant apparatus was Aristotle’s theory of motion, with an emphasis on the concepts of natural place and natural motion. Xenarchus reworked Aristotle’s theory of motion so as to make the celestial simple body expendable. While I do not deny that some of his views are best understood in light of the debates of late Hellenestic philosophy, I contend that his textual engagement presupposes the distance from Aristotle that is characteristic of Post-Hellenistic philosophy.
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Müller, Jörn. "Aristoteles und der naturalistische Fehlschluß." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 11 (December 31, 2006): 25–58. http://dx.doi.org/10.1075/bpjam.11.04mul.

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Is Aristotle’s ethics founded on a naturalistic fallacy? This article examines in detail the criticism which was levelled at Aristotle by George Edward Moore in his Principia Ethica in 1903. In order to check the correctness of this assumption, Aristotle’s notion of goodness is reconstructed by an analysis of his theoretical as well as his ethical writings. The picture which emerges shows that Aristotle does not understand goodness as a univocal term but as an analogical concept the focal meaning of which is closely related to the perfection of the different natural things or species. Since Moore’s criticism presupposes a univocal definition of goodness, Aristotle’s treatment of this notion does not fall prey to it. Although his understanding of goodness is connected with his teleology of nature, Aristotle is not guilty of deriving ›ought‹ from ›is‹; therefore, his ethics is also immune to the second argument against the naturalistic fallacy which is usually traced back to David Hume.
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Jaworska-Wołoszyn, Magdalena. "Aristotle’s Lost Symposium and On Drunkenness. The Content of The Extant Testimonies and Excerpts." Peitho. Examina Antiqua 7, no. 1 (March 17, 2016): 205–16. http://dx.doi.org/10.14746/pea.2016.1.10.

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Ancient catalogues of Aristotle’s writings (Diogenes Laertius, Hesychius) mention Symposium in one book, but this does not seem to be a dialogue analogical to that of Plato. Aristotle raised the sympotical and wine-drinking issues differently, as Plutarchus, Macrobius, Philo of Alexandria, Ps. Julian, and first and foremost, Atheaneus relate in their works. In his The Sophists at Dinner, Atheaneus quotes Aristotle’s title Συμπόσιον only once, while the title Περὶ μέθης is cited six times. Some scholars and editors of Aristotle’s fragments combine both titles as belonging to one writing (Laurenti, Zanatta), while others (Gigon, Breitenberger) separate them as their identity is not confirmed by the sources. Irrespective of whether it was a dialogue, just one or two related works, the few extant testimonies and citations from Aristotle provide an interesting source of information concerning the then customs and drinking effects in Greek culture, which, however, should not be directly associated with contemporary drunkenness and alcoholism. Aristotle’s approach to wine-drinking and feasting was in fact investigative, natural, medical, and analogical to the arguments presented in the third book of Problemata, where the matters On the drinking of wine and drunkenness are touched upon.
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Brancacci, Aldo. "Aristotele e Diogene il Cinico." Peitho. Examina Antiqua 11, no. 1 (December 23, 2020): 67–82. http://dx.doi.org/10.14746/pea.2020.1.3.

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In this paper I examine the testimonium of Aristotle’s Rhetoric concern­ing Diogenes the Cynic (SSR V B 184). This piece of evidence is the most ancient source of Diogenes and proves that Aristotle was familiar with his writings. I also study the testimonium on Diogenes that is hand­ed down by Theophrastus (SSR V B 172), which confirms the interest of the ancient Peripatos in this philosopher. Finally, I examine a passage of Book 1 of the Politics where Aristotle refers to the thesis on the aboli­tion of money. I argue that such a thesis could be ascribed to Diogenes. In particular, I attempt to demonstrate that several theses of political philosophy put forward by Diogenes should be considered as constitut­ing a polemical overthrow of the corresponding theses of Aristotle in Book 1 of his Politics.
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Classen, C. Joachim. "Aristotle. His Writings and Influence. Vol II." Philosophy and History 22, no. 2 (1989): 166–68. http://dx.doi.org/10.5840/philhist198922290.

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Adluri, Vishwa. "Heidegger’s Encounter with Aristotle." Heidegger Circle Proceedings 44 (2010): 89–108. http://dx.doi.org/10.5840/heideggercircle2010445.

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This paper examines Heidegger’s concept of facticity in his writings from the 1920s. The sudden ‘discovery’ of facticity in these writings and Heidegger’s subsequent engagement with Aristotle are related to a decision to rethink existence in terms of Luther’s and Paul’s interpretation of early Christianity. Central to this interpretation is the experience of the καιρός and the awaiting of the παρουσία. Heidegger argues that this primordial Christian experience (urchristliche Erfahrung) constitutes a fundamental experience (Grunderfahrung) of factical life and undertakes a destruction of Scholastic theology and the ancient and especially, Aristotelian, ontology upon which it is based.3 Heidegger’s philosophical project thus centers in the recovery of this fundamental experience of facticity through a destructive appropriation of the tradition. In this paper, I argue that one of Heidegger’s key strategies in turning to Aristotle is to exclude cyclical temporality - whether thought of as transmigration of the soul (Plato) or as eternal recurrence (Nietzsche) – which is incompatible with this Christian experience.
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Fain, Lucas. "The Presuppositions of Being and Time." Heidegger Circle Proceedings 53 (2019): 235–43. http://dx.doi.org/10.5840/heideggercircle20195319.

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It is often remarked that Heidegger’s Being and Time was originally proposed as a book on Aristotle, and that formative work for this initial expression of Heidegger’s existential ontology was developed through the early 1920s in a series of lecture courses and seminars on Aristotle’s practical philosophy. This paper examines select details from Heidegger’s 1924 summer course in order to question the presuppositions of Heidegger’s decision to found the project of fundamental ontology on a purely philological reading of Aristotle. At stake is the method of investigation which permitted Heidegger to think politics through ontology in his most controversial writings from the 1930s—and ultimately the meaning of philosophy itself.
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Mayer, Martin F. "Aristotelische Biologie. Eine Synopsis." Peitho. Examina Antiqua 11, no. 1 (December 23, 2020): 83–120. http://dx.doi.org/10.14746/pea.2020.1.4.

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In no field of knowledge did Aristotle leave more writings than in biol­ogy. He conducted research for longer and more intensively in zoology than in any other field. In these writings he mentions a good 550 animal and 60 plant species. While this includes the internal anatomy of around 110 animals, he dissected 60 species himself. The present contribution deals with the epistemic motifs and the meaning of Aristotelian biology in the context of his scientific curriculum. It is thus demonstrated that in De anima Aristotle’s actual explanations are preceded by an investi­gation of the principles, which aims to differentiate living objects from inanimate ones, and to develop a method of explanation based on the species-specific vital functions of living beings. This article provides an overview of the four main disciplines of Aristotelian biology: compara­tive anatomy, physiology, genetics and behavioral research. The text offers tabular overviews of the animals and plants dealt with by Aristotle.
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STREETMAN, W. CRAIG. "‘‘IF IT WERE GOD WHO SENT THEM . . .’’: ARISTOTLE AND AL-FĀRĀBĪ ON PROPHETIC VISION." Arabic Sciences and Philosophy 18, no. 2 (September 2008): 211–46. http://dx.doi.org/10.1017/s0957423908000556.

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Al-Fārābī’s title of ‘‘Second Teacher’’ after Aristotle is well-warranted. Al-Fārābī’s work serves to illuminate the writings of the ‘‘First Teacher’’ in interesting and overlooked ways that go beyond the parameters of Aristotelian logic. Credence is lent to this assessment through the analysis of a specific topic, namely, authentic prophetic vision. At first glance, this seems like a strange assertion to make given Aristotle’s apparent skepticism and indifference regarding the topic of prophecy. However, as this paper will show, there is a latent theory of prophetic vision in the extant texts of Aristotle that al-Fārābī recognizes and completes in a way that is, in large part, faithful to and consistent with the corpus of Aristotle as we read it today. In the end, al-Fārābī provides insight into how a properly Aristotelian theory of authentic prophetic vision could be realized.
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Dissertations / Theses on the topic "Aristotle; Writings"

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Hunsinger, Jeremy W. "Disciplinary Themes in Aristotle's Political and Ethical Writings." Thesis, Virginia Tech, 1998. http://hdl.handle.net/10919/40925.

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This thesis is an exploratory study of the relationship between Foucault's conception of disciplinary power and the philosophical ideas of ancient Greece as exemplified by Aristotle. Foucault claims that disciplinary power arose only in the 17th and 18th centuries. This thesis demonstrates that there are similarities and parallels between certain facets of Aristotle's ethical and political theory and Foucault's idea of disciplinary power--parallels and similarities sufficiently strong to weaken, if not contradict, Foucault's description of the historical origin of disciplinary power.
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Gutman, Oliver. "Liber celi et mundi : introduction and critical edition." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.320915.

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Nickless, David M. A. "Interpreting references to the subject in philosophical writings." Thesis, University of Auckland, 2008. http://hdl.handle.net/2292/3430.

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In this thesis I will develop and test an interpretive framework for the Subject based on the understanding that an entity can be identified as a Subject if it is the necessary referent for an attribution. This understanding provides a template for approaching different Subjects, for considering the validity of their being identified as Subjects, and for reorienting the general discourse of the Subject away from an investigation of particular entities to one concerned with the contexts which support such identifications.
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Warzycha, Anna K. "Inlargednesse of mind and activity of spirit : gender identities in the religious writings of mid-seventeenth-century England." Thesis, Loughborough University, 2012. https://dspace.lboro.ac.uk/2134/10229.

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In dominant seventeenth-century thinking women's bodies, minds, and spirits were not only inferior to men's, but also more prone to evil. This study explores the ways in which the women writers attempted to redefine these assumptions. Through an analysis organised along various spiritual transformations the writers claim to go through, the study presents an insight into seventeenth-century women's construction and redefinition of femininity. The symbolic process of women's spiritual transfiguration results in them identifying with the metaphorical figure of Zion and in positioning women as godly agents of God, whereas male writers' transformations eventuate in their being effeminized and being turned into 'Crooked Agents' of God. Therefore, the study shows how the potentials inherent in the biblical figure of Zion were used in establishing a connection with God and in forming female and male authorial identity. The thesis draws on the understudied voices of women such as the anonymous Eliza, Elizabeth Major, An Collins or Gertrude More, and is contextualized by male-authored texts, some of them considered as canonical and popular in contemporary literature.
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Depew, Michael Lee. "The Tension between Art and Science in Historical Writing." Digital Commons @ East Tennessee State University, 2005. https://dc.etsu.edu/etd/1057.

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A perennial question in the philosophy of history is whether history is a science or an art. This thesis contests that this question constitutes a false dichotomy, limiting the discussion in such a way as to exclude other possibilities of understanding the nature of the historical task. The speculative philosophies of Augustine, Kant, and Marx; the critical philosophies of Ranke, Comte along with the later positivist, and the historical idealist such as Collingwood will be surveyed. History is then examined along side art to discuss not only the similarities but, the differences. Major similarities—narrative presentation, emplotation, and the selective nature of historical evidence—between history and fiction are critiqued. A word study of the Greek word ίστοριά will show the essential difference between history and literature. The essential nature of the historical task can best be revealed in the differences between history and art.
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Neel, Paul Joseph. "The Rhetoric of Propriety in Puritan Sermon Writing and Poetics." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1352580869.

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Steiner, Lindsay B. "The Available Means of Design: A Rhetorical Investigation of Professional Multimodal Composition." Kent State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=kent1374244511.

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Parv, Valerie. "Healing writes : restoring the authorial self through creative practice : and Birthright, a speculative fiction novel." Queensland University of Technology, 2007. http://eprints.qut.edu.au/16646/.

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Writing the speculative fiction novel, Birthright, and this accompanying exegesis, led me to challenge the validity of the disclaimer usually found in the front matter of most novels that the story is purely imaginary, bears no relationship to reality, with the characters not being inspired by anyone known or unknown to the author. For the first time in my career, I began to consider how writers including myself might frequently revisit themes and ideas which resonate with our lived experiences. I call this restorying, an unconscious process whereby aspects of one's life history are rewritten through one's creative work to achieve a more satisfactory result. Through personal contact, studying authors' accounts of their creative practices, and surveying current literature on narrative therapy, a case is made that, far from being generated purely from imagination, writers' creative choices are driven by an unconscious need to restory ourselves.
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Malard, Constance. "Un Banquet aristotélicien : la renaissance de l’aristotélisme dans les Dialogues d’Amour de Léon l’Hébreu (env. 1465-1525)." Electronic Thesis or Diss., Sorbonne université, 2020. http://www.theses.fr/2020SORUL135.

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Malgré le titre radical de cette étude qui porte sur les Dialogues d’Amour entre « Philon » et « Sophie », œuvre rédigée « en langue toscane » dont une série d’extraits sont ici traduits en français, nous n’avons nulle intention de nier la dette de leur auteur, « Leone medico Hebreo » (Yehuda Abravanel, env. 1465-1525), à l’égard du judéo-platonisme médiéval et du néoplatonisme florentin. Notre objectif est d’étudier ses emprunts au corpus aristotélicien et de situer cette inspiration dans une perspective polémique : Aristote serait un point d’incidence à partir duquel le médecin juif s’écarterait de l’interprétation ficinienne du Banquet de Platon. À bien y regarder, ces « disputes sur l’amour », pour reprendre le titre de leur version hébraïque, peuvent constituer un véritable « Banquet aristotélicien », c’est-à-dire une réflexion érotique d’apparence platonisante mais en réalité fondée sur certaines thèses logiques, éthiques et théoriques d’Aristote. Telle est en tout cas notre première intuition. Pour autant, il ne s’agit pas de soutenir l’idée d’une fidélité servile au Stagirite. D’abord, parce qu’il nous semble que l’intérêt de Léon l’Hébreu se trouve dans l’usage créatif qu’il fait de cette autorité. Ensuite, parce qu’une telle référence charrie des traditions interprétatives diverses, latines et arabo-juives, qui surimposent à la pensée du « Liseur » des controverses cosmologiques, noétiques et théologiques. Enfin, parce que ces débats spéculatifs, transposés sur un sol érotique, sont reformulés et résolus différemment. C’est à cette « renaissance de l’aristotélisme » que nous tentons en outre d’être sensibles. Plus spécifiquement, nous voulons montrer que les Dialogues d’Amour reprennent et rénovent le paradigme aristotélico-maïmonidien du Guide des égarés. La présente thèse se propose donc d’examiner à la fois l’impact des références aristotéliciennes dans un discours amoureux et, comme en retour, l’efficience du thème érotique dans le traitement des problèmes suscités par la lecture du « Philosophe »
In spite of the radical title of this work on the Dialogues of Love between Philo and Sophia, written in toscan language and for which I offer an extract of a new French translation, I do not intend to deny what Leone medico Hebreo (Yehuda Abravanel, 1465-1525) owed to medieval Judeo-Platonism and Florentine Neoplatonism. The goal here rather becomes to insist in sharp contrast on his Aristotelian legacy and to take into account the polemical context of this inspiration : I want to suggest that Aristotle is a way of moving beyond the Ficinian reading of Plato’s Convivio. In fact, these « disputes on love », to use the title of the Hebrew version, may be a real « Aristotelian Symposium », that is an erotic reflection of Platonic appearance but actually based on several aspects of Aristotle’s logic, ethic and physical theories. This is in any case the first thesis I want to defend. However, I don’t intend to suggest that this is a faithful rendition of the Aristotelian teachings. First, because I think that Leone Ebreo’s philosophical value is precisely in his creative use of this authority. Then, because such a reference brings with it various Latin and Arab-Jewish interpretative traditions which superimpose cosmologic, noetic and theological controversies to Aristotle’s thought. Lastly, because these speculative debates, transposed in an erotic context, are rephrased and resolved differently. It is to this « Renaissance Aristotelanism » that I attempt to be attentive. More specifically, I want to show that the Dialogues of love take back and renew the Aristotelian/Maimonidean paradigm of the Guide for the Perplexed. Therefore, this dissertation is about examining both the impact of Aristotle’s references on a lover’s discourse and, conversely, the efficiency of the erotic scheme in the way of solving the problems from Aristotle’s treatises
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Books on the topic "Aristotle; Writings"

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Gunn, Alison M. Writing to Persuade: Proven Techniques That Convince Others To Listen To You, Take You Seriously, And Change Their Minds. Seattle, USA: CreateSpace, 2011.

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Aristotle's voice: Rhetoric, theory, and writing in America. Carbondale: Southern Illinois University Press, 1994.

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The Quotable Writer: Words of Wisdom from Mark Twain, Aristotle, Oscar Wilde, Robert Frost, Eric Jong, and More. Lake Forest, CA: North Ridge Books (originally McGraw-Hill), 2000.

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Bolotin, David. An approach to Aristotle's physics: With particular attention to the role of his manner of writing. Albany, NY: State University of New York Press, 1998.

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Lewes, George Henry. Aristotle: A chapter from the History of Science, Including Analyses of Aristotle\'s Scientific Writings. Adamant Media Corporation, 2001.

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Monroe, Arthur Eli, b. 1885., ed. Early economic thought: Selected writings from Aristotle to Hume. Mineola, N.Y: Dover, 2006.

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Monroe, Arthur Eli. Early Economic Thought: Selected Writings from Aristotle to Hume. Dover Publications, 2006.

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Lane, Melissa, Aristóteles, and Jonathan Barnes undifferentiated. Aristotle's Politics : Writings from the Complete Works: Politics, Economics, Constitution of Athens. Princeton University Press, 2016.

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Henry, Devin. Aristotle on Animals. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199375967.003.0002.

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This chapter provides an overview of Aristotle’s understanding of animal nature, drawing on his zoological treatises as well as his writings on the soul and psychological faculties. Particular focus is given to his appreciation of the complex cognitive powers of animals and of their capacity for voluntary action. Aristotle’s views on animal behavior (ethology) are also discussed. While the chapter does not question Aristotle’s notorious denial of rationality to humans, it does show that he was alive to the signs of intelligence in animals. Animal mental capacities are, indeed, analogous to those of humans.
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Patricia, Sloane, ed. Primary sources: Selected writings on color from Aristotle to Albers. New York, NY: Design Press, 1991.

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Book chapters on the topic "Aristotle; Writings"

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Meyer, Martin F. "Quotations in the Writings of Aristotle." In Between Text and Text, 219–31. Göttingen: Vandenhoeck & Ruprecht, 2013. http://dx.doi.org/10.13109/9783666550256.219.

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Tassone, Biagio G. "Brentano’s Aristotelianism and Early Writings on Aristotle." In From Psychology to Phenomenology, 38–74. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137029225_3.

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Aroney, Nicholas. "Subsidiarity in the Writings of Aristotle and Aquinas." In Ius Gentium: Comparative Perspectives on Law and Justice, 9–27. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-8810-6_2.

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Perfetti, S. "How and when the Medieval commentary died out: the case of Aristotle’s zoological writings." In Rencontres de Philosophie Médiévale, 429–43. Turnhout: Brepols Publishers, 2002. http://dx.doi.org/10.1484/m.rpm-eb.3.1084.

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Grillo, John L. "Psychic Crisis In Monastic Communities: The Ascetical Writings Of Evagrius Of Pontus In The Light Of Modern Understandings." In Syrisch-arabische Biographieen des Aristotles. Syrische Commentare zur Eisagoge des Porphyrios, edited by Anton Baumstark, 523–34. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463231583-021.

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"Aristotle." In Greek Musical Writings, 66–84. Cambridge University Press, 1990. http://dx.doi.org/10.1017/cbo9780511585753.004.

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"2. Aristotle." In Classic Writings on Poetry, 31–62. Columbia University Press, 2005. http://dx.doi.org/10.7312/harm12370-002.

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Prichard, H. A. "The Meaning of ἀγαθόν In the Ethics of Aristotle." In Moral Writings, 102–13. Oxford University Press, 2002. http://dx.doi.org/10.1093/0199250197.003.0007.

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Barnes, Jonathan. "20. Afterlife." In Aristotle: A Very Short Introduction, 136–41. Oxford University Press, 2000. http://dx.doi.org/10.1093/actrade/9780192854087.003.0020.

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‘Afterlife’ argues that an account of Aristotle’s intellectual legacy would amount to a history of European thought. Aristotle’s various doctrines and beliefs were accepted and taught as truths, influencing philosophy, science, history, theology, poetry and drama. He founded the science of biology, setting it on a sure empirical and philosophical basis. In logic too, Aristotle founded a new science, and his logic remained until the end of the last century the logic of European thought. While Aristotle’s biology and logic are outdated, the same is not true of his more philosophical writings. Finally, Aristotle set before us, explicitly and implicitly, an ideal of human excellence.
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"2. The Exoteric Writings and the Early Aristotle." In Aristotle and Other Platonists, 47–75. Ithaca, NY: Cornell University Press, 2018. http://dx.doi.org/10.7591/9781501716966-004.

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Conference papers on the topic "Aristotle; Writings"

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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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