Documents found
-
211.More information
Plato is often understood to be merely an outspoken critic of rhetoric and Aristotle a systematizer of rhetoric. The reality is more complex. Plato's criticism is not of rhetoric per se but of a particular (Sophistic) kind of rhetoric; his work actually evidences a keen desire to enshrine a true rhetoric, one that will enable instruction in truth to happen. Nor is Aristotle a critic of Plato; rather, Aristotle provides a systematic approach to political discourse and human language as it is in practice. Aristotle thus establishes both the foundations for analysis of democratic political discourse and the analytical groundwork for the much later analysis of “ordinary language.”
-
214.More information
To articulate a sentence is to refer to the state of things spoken about; but this state of things is not, in general, completely symbolised by the sentence. To determine what we are talking about, it is necessary to take into consideration not only the sentence that one enunciates, but also the context of enunciation; and some elements in the sentence have precisely the effect of pointing out which aspect of the situation of enunciation must be considered to know what we are talking about.
Keywords: Phrase, référence, énonciation, contexte, Sentence, reference, enunciation, context
-
215.More information
The double etymology of religio found in Antiquity has generated much discussion. Between the proposition of Cicero and that of Lactantius, we find the ambivalent position of Augustine. The modern analysis of these passages, which is influenced by criteria of linguistics, was centered around the true origin of the word and its true meaning. However, Augustine is neither here nor there. This article uses a rhetorical analysis of these etymologies and considers them as proof in the argumentation. This approach allows identifying the reasons that urge Augustine to choose one or the other according to the addressee. When he addressed the non-Christians, Augustine chose the etymology of Cicero (relegere) and, when he dealt with the controversies with the Manicheans, he chose the etymology based on religare.
-
217.
-
219.More information
In the late 20th century theorists within the radical feminist tradition such as Haraway (1988) highlighted the impossibility of separating knowledge from knowers, grounding firmly the idea that embodied bias can and does make its way into argument. Along a similar vein, Moulton (1983) exposed a gendered theme within critical thinking that casts the feminine as toxic ‘unreason' and the ideal knower as distinctly masculine; framing critical thinking as a method of masculine knowers fighting off feminine ‘unreason'. Theorists such as Burrow (2010) have picked up upon this tradition, exploring the ways in which this theme of overly masculine, or ‘adversarial', argumentation is both unnecessary and serves as an ineffective base for obtaining truth. Rooney (2010) further highlighted how this unnecessarily gendered context results in argumentative double binds for women, undermining their authority and stifling much-needed diversity within philosophy as a discipline. These are damning charges that warrant a response within critical thinking frameworks. We suggest that the broader critical thinking literature, primarily that found within contexts of critical pedagogy and dispositional schools, can and should be harnessed within the critical thinking literature to bridge the gap between classical and feminist thinkers. We highlight several methods by which philosophy can retain the functionality of critical thinking while mitigating the obstacles presented by feminist critics and highlight how the adoption of such methods not only improves critical thinking, but is also beneficial to philosophy, philosophers and feminists alike.
Keywords: critical thinking, feminism, critical pedagogy, dispositional pedagogy
-
220.More information
AbstractThis study aims to identify the traits of the pamphlet or political tract such as they are found in Denise Bombardier's polemical essay, La Déroute des sexes, published in 1993. Marc Angenot's La Parole pamphlétaire (1982) provides a theoretical model for the analysis of the rhetorical and argumentative particularities of this type of literature of idea's. It appears that the discursive framework of Bombardier's text is replete with paradoxes and contradictions that find their resolution in a sort of mysticism ; a mysticism that aims at nothing less than the