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Journal articles on the topic 'Enthymem'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

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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2

Gröschner, Rolf. "Jurisprudenz und Enthymem – eine leidenschaftliche Liaison." Rechtstheorie 42, no. 4 (October 2011): 515–35. http://dx.doi.org/10.3790/rth.42.4.515.

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3

Schapp, Jan. "Das Enthymem in der juristischen Methodenlehre." Rechtstheorie 42, no. 4 (October 2011): 537–52. http://dx.doi.org/10.3790/rth.42.4.537.

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4

von Schlieffen, Katharina Gräfin. "Das Enthymem – Ein Modell juridischen Begründens." Rechtstheorie 42, no. 4 (October 2011): 599–619. http://dx.doi.org/10.3790/rth.42.4.599.

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5

van Zantwijk, Temilo. "Das Enthymem: Fragmentarische Ordnung und rhetorische Wahrscheinlichkeit." Rechtstheorie 42, no. 4 (October 2011): 437–53. http://dx.doi.org/10.3790/rth.42.4.437.

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6

Neumann, Ulfrid. "Das Enthymem in der Theorie der juristischen Argumentation." Rechtstheorie 42, no. 4 (October 2011): 573–88. http://dx.doi.org/10.3790/rth.42.4.573.

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7

Nierhauve, Christian. "Das Enthymem – Zur fragmentarischen Ordnung der Jurisprudenz. Ein Hagener Symposion zur Rechtsrhetorik." Rechtstheorie 42, no. 2 (April 2011): 243–48. http://dx.doi.org/10.3790/rth.42.2.243.

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8

Ahn, Jaewon, and Soojeong Moon. "Angelo Zottoli's Observations on Enthymematic Features in Chinese Texts." Rhetorica 38, no. 3 (August 1, 2020): 309–20. http://dx.doi.org/10.1525/rh.2020.38.3.309.

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Zottoli argued that the enthymeme theory was a very useful tool to understand Chinese texts. To show this, he analyzed and examined the Baguwen (八股文). The enthymematic features of it are compable to enthymemes of signs or enthymemes of wide-ranging opinions. They are considered to be makers of contexts that are accepted and approved largely by the audience according to common sense. They are also very similar to loci communes of Cicero.

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9

Kirk, Justin Ward. "Mitt Romney in Denver." Journal of Argumentation in Context 5, no. 3 (December 31, 2016): 227–48. http://dx.doi.org/10.1075/jaic.5.3.01kir.

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This paper argues that surface-level analysis of political argument fails to explain the effectiveness of ideological enthymemes, particularly within the context of presidential debates. This paper uses the first presidential debate of the 2012 election as a case study for the use of “Obamacare” as an ideological enthymeme. The choice of a terminological system limits and shapes the argumentative choices afforded the candidate. Presidential debates provide a unique context within which to examine the interaction of ideological constraints and argument due to their relatively committed and ideologically homogenous audiences.

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10

Copeland, Rita. "Enthymeme." New Literary History 50, no. 3 (2019): 369–73. http://dx.doi.org/10.1353/nlh.2019.0027.

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11

Reisman, David. "Avicenna's Enthymeme: A Pointer." Arabica 56, no. 6 (2009): 529–42. http://dx.doi.org/10.1163/057053909x12544602282312.

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AbstractIn reaction to earlier scholarship on the role of Aristotelian political theory among medieval Arabic-writing intellectuals, this paper argues that another approach of those intellectuals might more profitably be followed: that of the role of rhetorical speech. That political speech is investigated in Aristotle's Rhetoric makes it a suitable candidate for such a pursuit. However, what the present investigation concludes is that even this aspect of political theory by way of the Rhetoric also was not perceived to warrant investigation among medieval Arabic-writing intellectuals. In a review of all constituents of Greek political theory as it is now understood, this paper finds that there was one aspect of rhetorical speech that captivated the attention of these writers: the use of the enthymeme in speech patterns. Drawing on the writings of Avicenna, the author concludes that, instead of the application of the enthymemic construction of political rhetoric, Avicenna perceived yet another arena for its applicability: the training of philosophy students.

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12

Dyck, Ed. "Topos and Enthymeme." Rhetorica 20, no. 2 (2002): 105–17. http://dx.doi.org/10.1525/rh.2002.20.2.105.

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This paper is a modern reformulation of Aristotle's concepts of topos and enthymeme and the relation between them. Briefly, a topos may be understood as a binary relation which replaces implication in the syllogism to yield an enthymeme. If a syllogism is an argument of the form, (1) If P, and P implies Q, then Q, then an enthymeme is an argument of the form, (2) If P, and T(P,Q), then Q. All of Aristotle's twenty-eight topoi in the Rhetoric may be shown to have the form (2), and the enthymeme can thus be understood as a generalized (or weakened) syllogism.

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13

Maranhão, Juliano Souza de Albuquerque, and Jorge Alberto A. de Araújo. "Entimemas e inferência de princípios jurídicos." Teoria Jurídica Contemporânea 3, no. 2 (May 20, 2019): 123–56. http://dx.doi.org/10.21875/tjc.v3i2.23095.

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RESUMO:O artigo propõe um modelo de inferência de princípios jurídicos a partir de normas jurídicas, por meio da reconstrução de entimemas presentes em decisões judiciais. A ideia básica é que o principio inferido é a premissa normativa faltante de um entimema empregado em decisão judicial que aplica determinada norma. A decisão seria, assim, uma forma de endosso autoritativo do conteúdo do princípio. O modelo é aplicado sobre a inferência do princípio de presunção de inocência na decisão do Supremo Tribunal Federal acerca da possibilidade de execução de sentença penal condenatória antes de seu trânsito em julgado. O artigo discute implicações desse modelo de inferência para o debate entre positivismo e anti-positivismo. ABSTRACT:The paper proposes a model to infer legal principles from norms, consisting in the reconstruction of enthymemes in judicial decisions. The basic idea is that the inferred principle is the missing normative premise of an enthymeme employed by a judicial decision, which applies the legal norm at stake. The decision would then be a form of endorsement of the content of the legal principle. The model is illustrated by the inference of the content of the principle of presumption of innocence in the Brazilian Supreme Court Decision on the possibility of execution of a criminal sentence before its final revision by the superior courts. The paper discusses the implications of the model within the positivism/antipositivism debate.

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14

Smith, Craig Allen. "President Bush’s Enthymeme of Evil." American Behavioral Scientist 49, no. 1 (September 2005): 32–47. http://dx.doi.org/10.1177/0002764205279432.

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15

Fredal. "Is the Enthymeme a Syllogism?" Philosophy & Rhetoric 51, no. 1 (2018): 24. http://dx.doi.org/10.5325/philrhet.51.1.0024.

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16

Newman, Sara. "Gestural Enthymemes." Written Communication 26, no. 3 (May 18, 2009): 273–94. http://dx.doi.org/10.1177/0741088309335404.

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17

Poster, Carol. "A historicist recontextualization of the enthymeme." Rhetoric Society Quarterly 22, no. 2 (March 1992): 1–24. http://dx.doi.org/10.1080/02773949209390947.

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18

Bertrand, Denis. "Enthymème et textualisation." Langages 34, no. 137 (2000): 29–45. http://dx.doi.org/10.3406/lgge.2000.1783.

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19

Sorensen, Roy A. "Are enthymemes arguments?" Notre Dame Journal of Formal Logic 29, no. 1 (December 1987): 155–59. http://dx.doi.org/10.1305/ndjfl/1093637779.

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20

Kraus, Manfred. "Deduktion, Reduktion, Kontradiktion: Rhetorische Theorien des Enthymems." Rechtstheorie 42, no. 4 (October 2011): 417–36. http://dx.doi.org/10.3790/rth.42.4.417.

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21

Nolt, John E. "Entailment, Enthymemes, and Formalization." Journal of Philosophy 83, no. 10 (October 1986): 572. http://dx.doi.org/10.2307/2026433.

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22

Sève, Bernard. "Le roman comme enthymème." Littérature 86, no. 2 (1992): 102–15. http://dx.doi.org/10.3406/litt.1992.1548.

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23

Fredal, James. "Enthymemes in the Orators." Advances in the History of Rhetoric 19, no. 1 (January 2, 2016): 31–49. http://dx.doi.org/10.1080/15362426.2016.1137248.

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24

Walton, D., and C. A. Reed. "Argumentation Schemes and Enthymemes." Synthese 145, no. 3 (July 2005): 339–70. http://dx.doi.org/10.1007/s11229-005-6198-x.

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25

Jamieson, Kathleen Hall, Erika Falk, and Susan Sherr. "The Enthymeme Gap in the 1996 Presidential Campaign." PS: Political Science and Politics 32, no. 1 (March 1999): 12. http://dx.doi.org/10.2307/420744.

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26

Jamieson, Kathleen Hall, Erika Falk, and Susan Sherr. "The Enthymeme Gap in the 1996 Presidential Campaign." PS: Political Science & Politics 32, no. 01 (March 1999): 13–16. http://dx.doi.org/10.1017/s1049096500048733.

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27

Fulda, Joseph S. "Vann McGee's counterexample to Modus Ponens: An enthymeme." Journal of Pragmatics 42, no. 1 (January 2010): 271–73. http://dx.doi.org/10.1016/j.pragma.2009.05.016.

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28

Sosa-Tzec, Omar, Erik Stolterman, and Martin A. Siegel. "Gaza Everywhere: exploring the applicability of a rhetorical lens in HCI." Aarhus Series on Human Centered Computing 1, no. 1 (October 5, 2015): 4. http://dx.doi.org/10.7146/aahcc.v1i1.21314.

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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>By examining application software as a type of rhetorical artifact, it is possible to highlight its social, ethical and moral implications. In this paper, we explore one possibility for such a lens: application software functioning as a </span><span>visual enthymeme</span><span>. To explore the applicability of that concept in HCI, we analyze one web application as a first step. In our analysis, we observe that interaction and usability are two features that support an application in functioning as a visu- al enthymeme. Also, online sharing could help the user take the role of the arguer. Our analysis allows us to outline the elements of a user-centric persuasive experience and shows promise for further explorations regarding the applicability of rhetoric in HCI. </span></p></div></div></div>

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29

Paglieri, Fabio, and John Woods. "Enthymemes: From Reconstruction to Understanding." Argumentation 25, no. 2 (April 13, 2011): 127–39. http://dx.doi.org/10.1007/s10503-011-9203-1.

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30

Nowaszczuk, Jarosław. "Enthymeme as epigrammatic structure the concept of Jacob Masen." Colloquia Theologica Ottoniana 1 (2015): 107–24. http://dx.doi.org/10.18276/cto.2015.1-06.

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31

Walker, Jeffrey. "The Body of Persuasion: A Theory of the Enthymeme." College English 56, no. 1 (January 1994): 46. http://dx.doi.org/10.2307/378216.

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32

Holloway, Paul A. "The Enthymeme as an Element of Style in Paul." Journal of Biblical Literature 120, no. 2 (2001): 329. http://dx.doi.org/10.2307/3268298.

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33

Heracleous, Loizos, Sotirios Paroutis, and Andy Lockett. "Rhetorical Enthymeme: The Forgotten Trope and its Methodological Import." European Management Review 17, no. 1 (December 17, 2019): 311–26. http://dx.doi.org/10.1111/emre.12377.

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34

Brock, Kevin, and Dawn Shepherd. "Understanding How Algorithms Work Persuasively Through the Procedural Enthymeme." Computers and Composition 42 (December 2016): 17–27. http://dx.doi.org/10.1016/j.compcom.2016.08.007.

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35

Walton, D. "The three bases for the enthymeme: A dialogical theory." Journal of Applied Logic 6, no. 3 (September 2008): 361–79. http://dx.doi.org/10.1016/j.jal.2007.06.002.

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36

Walton, Douglas N. "Enthymemes, Common Knowledge, and Plausible Inference." Philosophy and Rhetoric 34, no. 2 (2001): 93–112. http://dx.doi.org/10.1353/par.2001.0010.

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37

Pfister, Damien Smith, and Carly S. Woods. "The Unnaturalistic Enthymeme: Figuration, Interpretation, and Critique after Digital Mediation." Argumentation and Advocacy 52, no. 4 (March 2016): 236–53. http://dx.doi.org/10.1080/00028533.2016.11821872.

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38

Jacobi, M. J. "Using the Enthymeme to Emphasize Ethics in Professional Writing Courses." Journal of Business Communication 27, no. 3 (June 1, 1990): 273–92. http://dx.doi.org/10.1177/002194369002700304.

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39

Toker, Leona. "Narrative Enthymeme: The Examples of Laurence Sterne and James Joyce." Partial Answers: Journal of Literature and the History of Ideas 4, no. 2 (2006): 163–74. http://dx.doi.org/10.1353/pan.0.0102.

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40

Jacobi, Martin J. "Using Enthymemes to Teach Business Letter Writing." Bulletin of the Association for Business Communication 49, no. 1 (March 1986): 30–33. http://dx.doi.org/10.1177/108056998604900109.

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41

Niall, Keith K. "Visual imagery and geometric enthymeme: The example of Euclid I.1." Behavioral and Brain Sciences 25, no. 2 (April 2002): 202–3. http://dx.doi.org/10.1017/s0140525x02420043.

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Students of geometry do not prove Euclid's first theorem by examining an accompanying diagram, or by visualizing the construction of a figure. The original proof of Euclid's first theorem is incomplete, and this gap in logic is undetected by visual imagination. While cognition involves truth values, vision does not: the notions of inference and proof are foreign to vision.

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42

AUNE, DAVID E. "The Use and Abuse of the Enthymeme in New Testament Scholarship." New Testament Studies 49, no. 3 (July 2003): 299–320. http://dx.doi.org/10.1017/s0028688503000146.

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43

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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44

Peach, Harmony. "Picturing a Thousand Unspoken Words." Informal Logic 41, no. 1 (March 2, 2021): 57–79. http://dx.doi.org/10.22329/il.v41i1.6688.

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I explore how empathetic visual argument may be the mode best suited for eliciting appropriate force to the reasons given by arguers who face systematic identity prejudices. In the verbal mode, this force is often skewed through epistemic injustice (Fricker 2007), argumentative injustice (Bondy 2010), and discursive injustice (Kukla 2010). Highlighting their reliance on the Aristotelian sense of enthymeme, I show how visual arguments are highly context specific. Using Ian Dove’s Visual Scheming (2016) and the theory of the Retort collective (2004) via case study, I demonstrate how the visual mode can leave the appropriate force in the arguer’s control.

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45

Aden, Roger C. "The Enthymeme as Postmodern Argument Form: Condensed, Mediated Argument then and now." Argumentation and Advocacy 31, no. 2 (September 1994): 54–63. http://dx.doi.org/10.1080/00028533.1994.11951600.

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46

Finnegan, Cara A. "The Naturalistic Enthymeme and Visual Argument: Photographic Representation in the “Skull Controversy”." Argumentation and Advocacy 37, no. 3 (January 2001): 133–49. http://dx.doi.org/10.1080/00028533.2001.11951665.

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47

Smith, Valerie J. "Aristotle's Classical Enthymeme and the Visual Argumentation of the Twenty-First Century." Argumentation and Advocacy 43, no. 3-4 (January 2007): 114–23. http://dx.doi.org/10.1080/00028533.2007.11821667.

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48

Cursino-Guimarães, Sídnei. "THE MECHANISM OF HUMOUR UNDER RELEVANCE-THEORETIC PERSPECTIVE." Linguagem em (Dis)curso 14, no. 3 (December 2014): 557–76. http://dx.doi.org/10.1590/1982-4017-140307-0714.

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In this paper, I present a model to explain the mechanism of humour, combining the concept of bisociation as proposed by Koestler (1964) with the cognitive and the communicative principles of relevance as proposed by Sperber and Wilson (1986/1995). I suggest that the development of humour occurs by recourse to bisociation, which, in turn, is reflected by the junction of an enthymeme and a paradox. In order to interpret the result of the fusion of these logical procedures in some jokes, I develop an analysis based on the relevance-theoretic comprehension procedure. I finally propose the concept of paradoxical implicated conclusion, a phenomenon that only occurs in humorous genre.

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49

Lloyd, Keith. "Culture and Rhetorical Patterns: Mining the Rich Relations Between Aristotle's Enthymeme and Example and India's Nyāya Method." Rhetorica 29, no. 1 (2011): 76–105. http://dx.doi.org/10.1525/rh.2011.29.1.76.

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Rhetorical patterns used by Westerners may differ from those of other cultures. Still, little is known about Nyāya, India's rhetorical methodology. This essay relates rhetorical patterns in Aristotle's enthymeme and paradeigma to Nyāya's pratijñāa (claim/promise), hetu (reason), and dṛṣṭānta (example). Though superficially similar, the Greek/Western rhetorical patterns invoke interlocking statements based in a general statement, while the Indian approach uses a dominant analogical image to connect claim and reason. Focusing on a historical interaction where a Westerner missed key elements of Indian persuasion because of his Aristotelian presuppositions about argument, the essay illustrates the crucial need to understand differing rhetorical patterns for successful cultural dialogue.

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50

Bonsangue, Valentina. "L'irosa eloquenza delle strumae." Rhetorica 31, no. 1 (2013): 58–72. http://dx.doi.org/10.1525/rh.2013.31.1.58.

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The aim of this paper is to demonstrate how Cicero in his in Vatinium employs the iconic power of the body of the accused, Vatinius, and its repulsive strumae as a logical tool to support his persuasion strategy, thereby creating an enthymeme based upon the premises provided by the features of the body. This way of reasoning rests upon a strongly oriented and often distorting reading of the physical characteristics of the body in accordance with the physiognomic and pathognomonic doctrines. As a result, the de-formities of Vatinius's body, instead of being used to commend Vatinius, become important elements in Cicero's strategy of belittling his opponent's authority.

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