By James Crosswhite
“Rhetoric is the counterpart of logic,” claimed Aristotle. “Rhetoric is the 1st a part of common sense rightly understood,” Martin Heidegger concurred. “Rhetoric is the common kind of human communication,” opined Hans-Georg Gadamer. yet in Deep Rhetoric, James Crosswhite bargains a groundbreaking new notion of rhetoric, person who builds a definitive case for an knowing of the self-discipline as a philosophical company past uncomplicated argumentation and is totally conversant with the advances of the recent Rhetoric of Chaïm Perelman and Lucie Olbrechts-Tyteca.
Chapter by way of bankruptcy, Deep Rhetoric develops an knowing of rhetoric not just in its philosophical size but in addition as a way of guiding and carrying out conflicts, reaching justice, and figuring out the human . alongside the way in which, Crosswhite restores the normal dignity and significance of the self-discipline and illuminates the twentieth-century resurgence of rhetoric between philosophers, in addition to the function that rhetoric can play in destiny discussions of ontology, epistemology, and ethics. At a time whilst the fields of philosophy and rhetoric have diverged, Crosswhite returns them to their universal moorings and indicates us an invigorating new means ahead.
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Extra info for Deep Rhetoric: Philosophy, Reason, Violence, Justice, Widsom
Gadamer imagines that this expectation is still profound. If modern science has in some sense displaced rhetoric, if a culture of scientific expertise and a technology that seems to move faster than choice seem to have seized power, it is not the case that they have in any significant way weakened our expectations or our demands to participate in the choices that affect us. For, as Gadamer says in another context,8 there is implied in every theory of science itself the idea of self-justification, which compels it to go beyond itself, both into the hermeneutic domain of argumentation and communication, where competing theories and interpretations meet, and also finally into the philosophy of science.
He demands, “in the name of Zeus,” that Socrates continue. Socrates replies that he would like to be able to do what Glaucon demands, but that it is not possible, and that Glaucon’s spirited desire would simply lead him to do something laughable. Instead, he says, he can speak of what appears to resemble an offspring or child of the Good, but he warns Glaucon: “Be careful that I don’t in some unwilling way deceive you . ” (507a). This is because the 31 CHAPTER ONE discussion now is focused on something that seems to be similar to the good but the language that is to be used of it will be deceptive if it is taken in the wrong way.
Stance. The project of a deep rhetoric is not grounded in the assumption of a super-goal, but instead explores the way in which rhetoric makes possible the experience of human purposefulness itself. Suspecting Universality If there is a basic ground for suspicion of a deep rhetoric, it is not in some super-value that deep rhetoric has smuggled in under its coat. This does not mean that there is no ground for suspicion at all. Deep rhetoric does generate certain universal expressions, and this would be a good place to address, in a brief and general way, some questions that are sure to arise as we move forward.
Deep Rhetoric: Philosophy, Reason, Violence, Justice, Widsom by James Crosswhite