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Rhetorics of Reason and Desire traces the appearance of rhetoric in key literary works from classical times to the Middle Ages, focusing on the reception and transformation of Ciceronian rhetoric in Vergil's Aeneid, Augustine's Confessions and On Christian Doctrine, and the lyrics of the early troubadours.
In Sweet Reason, Susan Wells presents a rhetorical model for understanding the diverse discourses of modernity. Wells describes modernity as a system of texts which we are only now learning to read. In order to comprehend how these texts organize our world, she argues, we must grasp how reason and desire interact to create meaning. To this end, Wells offers a rhetoric based on an understanding of meaning as intersubjectivity created through the work of language. Wells elaborates this "rhetoric of intersubjectivity" by drawing on both Jürgen Habermas's concept of communicative rationality and on Jacques Lacan's theory of desire, affirming the significance of reason and desire for rhetorical studies. From scientific articles to classroom altercations, contemporary government hearings to Mantaigne's Essays, Wells organizes several using rhetoric as an art, and she shows how rhetoric operates in practice. Susan Wells is associate professor of English at Temple University.
Desire is a central concept in Aristotle's ethical and psychological works, but he does not provide us with a systematic treatment of the notion itself. This book reconstructs the account of desire latent in his various scattered remarks on the subject and analyses its role in his moral psychology. Topics include: the range of states that Aristotle counts as desires (orexeis); objects of desire (orekta) and the relation between desires and envisaging prospects; desire and the good; Aristotle's three species of desire: epithumia (pleasure-based desire), thumos (retaliatory desire) and boulêsis (good-based desire - in a narrower notion of 'good' than that which connects desire more generally to the good); Aristotle's division of desires into rational and non-rational; Aristotle and some current views on desire; and the role of desire in Aristotle's moral psychology. The book will be of relevance to anyone interested in Aristotle's ethics or psychology.
Plato is a well-known critic of rhetoric, but in the Phaedrus, he defends the art of rhetoric, arguing that it can be perfected with the aid of philosophy. In Reason, Rhetoric, and the Philosophical Life in Plato’s Phaedrus, Tiago Lier provides a new and comprehensive interpretation of this important dialogue. He argues that Plato’s defense of rhetoric is based on philosophy’s ethical nature, and that philosophy is a way of life rather than a body of knowledge. For Plato, an essential element of both rhetoric and the philosophical life is that every use of speech, whether to persuade or to learn, depends upon the psychology of the speaker and the audience. Lier shows how Socrates develops a dynamic account of this psychology over the course of the dialogue in order to help Phaedrus understand how he is personally engaged in, and shaped by, every act of communication. Only when we grasp the tension between eros and logos will we discover the limitations of the art of rhetoric and that rhetoric alone cannot show us what we truly desire. Instead, Lier concludes, the greatest power of speech is to reveal to ourselves our own desires and understanding of our place in the world. This continual self-reflection is the philosophical life around which Socrates and Plato fashion their distinctive forms of rhetoric. The insights developed in this book will be of particular relevance to students and scholars of ancient philosophy, classics, and rhetorical theory, but it will also be of interest to those working in political science, literary studies, and communication studies.
"In this major contribution to philosophy and rhetoric, Eugene Garver shows how Aristotle integrates logic and virtue in the Rhetoric. Garver raises and answers a central question: can there be a civic art of rhetoric, an art that forms the character of citizens? By demonstrating the importance of the Rhetoric for understanding current philosophical problems of practical reason, virtue, and character, Garver has written the first work to treat the Rhetoric as philosophy and to connect its themes with parallel problems in Aristotle's Ethics and Politics. This groundbreaking study will help put rhetoric at the center of investigations of practice and practical reason."--Page 4 of cover.
Responding to skeptics within higher education and critics without, James Crosswhite argues powerfully that the core of a college education should be learning to write a reasoned argument. A trained philosopher and director of a university-wide composition program, Crosswhite challenges his readers—teachers of writing and communication, philosophers, critical theorists, and educational administrators—to reestablish the traditional role of rhetoric in education. To those who have lost faith in the abilities of people to reach reasoned mutual agreements, and to others who have attacked the right-or-wrong model of formal logic, this book offers the reminder that the rhetorical tradition has always viewed argumentation as a dialogue, a response to changing situations, an exchange of persuading, listening, and understanding. Crosswhite’s aim is to give new purpose to writing instruction and to students’ writing, to reinvest both with the deep ethical interests of the rhetorical tradition. In laying out the elements of argumentation, for example, he shows that claiming, questioning, and giving reasons are not simple elements of formal logic, but communicative acts with complicated ethical features. Students must learn not only how to construct an argument, but the purposes, responsibilities, and consequences of engaging in one. Crosswhite supports his aims through a rhetorical reconstruction of reason, offering new interpretations of Plato and Aristotle and of the concepts of reflection and dialogue from early modernity through Hegel to Gadamer. And, in his conclusion, he ties these theoretical and historical underpinnings to current problems of higher education, the definition of the liberal arts, and, especially, the teaching of written communication.
Aristotle’s Rhetoric (Greek: ????????; Latin: Ars Rhetorica) is an ancient Greek treatise on the art of persuasion, dating from the 4th century BC. The English title varies: typically it is titled Rhetoric, the Art of Rhetoric, or a Treatise on Rhetoric. Aeterna Press
"In this major contribution to philosophy and rhetoric, Eugene Garver shows how Aristotle integrates logic and virtue in the Rhetoric. Garver raises and answers a central question: can there be a civic art of rhetoric, an art that forms the character of citizens? By demonstrating the importance of the Rhetoric for understanding current philosophical problems of practical reason, virtue, and character, Garver has written the first work to treat the Rhetoric as philosophy and to connect its themes with parallel problems in Aristotle's Ethics and Politics. This groundbreaking study will help put rhetoric at the center of investigations of practice and practical reason."--Page 4 of cover.
The great Buddhist writer Santaraksita (725-88) was central to the Buddhist traditions spread into Tibet. He and his disciple Kamalasila were among the most influential thinkers in classical India. They debated ideas not only within the Buddhist tradition but also with exegetes of other Indian religions, and they both traveled and nurtured Buddhism in Tibet during its infancy there. Their views, however, have been notoriously hard to classify. The present volume examines Santaraksita's encyclopedic Tattvasamgraha and Kamalasila's detailed commentary on that text in his Panjika, two works that have historically been presented together. The works cover all conceivable problems in Buddhist thought and portray Buddhism as a supremely rational faith. One hotly debated topic of their time was omniscience -- infinite, all-compassing knowledge -- whether it was possible and whether one could defensibly claim it as a quality of the Buddha.