Rhetoric Modality Modernity

Since antiquity, philosophy and rhetoric have traditionally been cast as rivals, with the former often lauded as a search for logical truth and the latter usually disparaged as empty speech. But in this erudite intellectual history, Nancy S. Struever stakes out a claim for rhetoric as the more productive form of inquiry. Struever views rhetoric ...

Considered the most original thinker in the Italian philosophical tradition, Giambattista Vico has been the object of much scholarly attention but little consensus. In this new interpretation, David L. Marshall examines the entirety of Vico's oeuvre and situates him in the political context of early modern Naples. Marshall presents Vico's work as an effort to resolve a contradiction. As a professor of rhetoric at the University of Naples, Vico had a deep investment in the explanatory power of classical rhetorical thought, especially that of Aristotle, Cicero, and Quintilian. Yet as a historian of the failure of Naples as a self-determining political community, he had no illusions about the possibility or worth of democratic and republican systems of government in the post-classical world. As Marshall demonstrates, by jettisoning the assumption that rhetoric only illuminates direct, face-to-face interactions between orator and auditor, Vico reinvented rhetoric for a modern world in which the Greek polis and the Roman res publica are no longer paradigmatic for political thought.

Through close analysis of texts, cultural and civic communities, and intellectual history, the papers in this collection, for the first time, propose a dynamic relationship between rhetoric and medicine as discourses and disciplines of cure in early modern Europe. Although the range of theoretical approaches and methodologies represented here is diverse, the essays collectively explore the theories and practices, innovations and interventions, that underwrite the shared concerns of medicine, moral philosophy, and rhetoric: care and consolation, reading, policy, and rectitude, signinference, selfhood, and autonomy-all developed and refined at the intersection of areas of inquiry usually thought distinct. From Italy to England, from the sixteenth through to the mid-eighteenth century, early modern moral philosophers and essayists, rhetoricians and physicians investigated the passions and persuasion, vulnerability and volubility, theoretical intervention and practical therapy in the dramas, narratives, and disciplines of public and private cure. The essays are relevant to a wide range of readers, including cultural, literary, and intellectual historians, historians of medicine and philosophy, and scholars of rhetoric.

Through close analysis of texts, cultural and civic communities, and intellectual history, the papers in this collection, for the first time, propose a dynamic relationship between rhetoric and medicine as discourses and disciplines of cure in early modern Europe. Although the range of theoretical approaches and methodologies represented here is diverse, the essays collectively explore the theories and practices, innovations and interventions, that underwrite the shared concerns of medicine, moral philosophy, and rhetoric: care and consolation, reading, policy, and rectitude, signinference, selfhood, and autonomy-all developed and refined at the intersection of areas of inquiry usually thought distinct. From Italy to England, from the sixteenth through to the mid-eighteenth century, early modern moral philosophers and essayists, rhetoricians and physicians investigated the passions and persuasion, vulnerability and volubility, theoretical intervention and practical therapy in the dramas, narratives, and disciplines of public and private cure. The essays are relevant to a wide range of readers, including cultural, literary, and intellectual historians, historians of medicine and philosophy, and scholars of rhetoric.

In the articles collected here Nancy Struever explores the basic assumption that rhetoric is not simply a bag of persuasive tricks, but functions, necessarily, as a mode of inquiry investigating not simply the mechanics of production and reception of discourse, but the psychological factors of reason and passion engaged by the assertion, modification, and contest of beliefs and dispositions of the civil communities. The first section looks both at contemporary historians employing rhetorical constructs and tactics and at contemporary accounts of the employment of rhetorical pedagogical material and theoretical texts in medieval and Renaissance cultural practices. The second set of articles considers change and continuity in the rhetorical exploitation's of genre forms in cultural programs, focuses on the strong reorientation of Classical forms of moral inquiry, on the ingenious use of the proverb, of etymology, of the exemplum, as well as on the changes in strategies in the theater, the novel, and art criticism. The final section deals with the strong historical interconnections of rhetoric with other disciplines: the motives and investigative tactics of medicine and rhetoric in the Renaissance and Early Modernity, and the shared interests and interwoven careers of rhetoric and law.

A bold recasting of prayer as a rhetorical art, Spiritual Modalities investigates situations, strategies, and performative modes of discourse directed to divine audiences. Examining how prayer “works,” Spiritual Modalities reads prayer’s situations and strategies, its characteristic acts and attitudes, to advance an understanding of prayer as a basic expression of our rhetorical capacities for communication and communion. This groundbreaking analysis demonstrates how prayer draws on fundamental capacities to engage other beings rhetorically to argue that we are never more human than when we address the nonhuman. Spiritual Modalities is notable in its aim to articulate a critical rhetoric of prayer in a secular idiom. It draws on contributions to rhetorical theory from Kenneth Burke along with a broad range of classical and contemporary perspectives on audience, address, speech acts, and modes of performance. The book also takes a multicultural and multimodal approach to prayer as rhetorical performance. The texts and practices of prayer represented range across religious traditions and historical eras and include both verbal and physical modes of divine address. The book will be of interest to scholars researching religious language, Burkean approaches to discourse, practices of memory, and media studies.

Rhetorics Change/Rhetoric’s Change features selected essays, multimedia texts, and audio pieces from the 2016 Rhetoric Society of America biennial conference, which spotlighted the theme “Rhetoric and Change.” The pieces are broadly focused around eight different lines of thought: Aural Rhetorics; Rhetoric and Science; Embodiment; Digital Rhetorics; Languages and Publics; Apologia, Revolution, Reflection; and Intersectionality, Interdisciplinarity, and the Future of Feminist Rhetoric. Simultaneously familiar yet new, the value of this collection can be found in the range of its modes and voices.

Self-reflection, as the hallmark of the modern age, originates more profoundly with Dante than with Descartes. This book rewrites modern intellectual history, taking Dante’s lyrical language in Paradiso as enacting a Trinitarian self-reflexivity that gives a theological spin to the birth of the modern subject already with the Troubadours. The ever more intense self-reflexivity that has led to our contemporary secular world and its technological apocalypse can lead also to the poetic vision of other worlds such as those experienced by Dante. Facing the same nominalist crisis as Duns Scotus, his exact contemporary and the precursor of scientific method, Dante’s thought and work indicate an alternative modernity along the path not taken. This other way shows up in Nicholas of Cusa’s conjectural science and in Giambattista Vico’s new science of imagination as alternatives to the exclusive reign of positive empirical science. In continuity with Dante’s vision, they contribute to a reappropriation of self-reflection for the humanities.