The Philosophy of RhetoricSIU Press, 1.3.1988 - 504 sivua Here, after a quarter century of additional study and reflection, Bitzer presents a new critical edition of George Campbell’s classic. Bitzer provides a more complete review and assessment of Campbell’s work, giving particular emphasis to Campbell’s theological views, which he demonstrates played an important part in Campbell’s overall view of reasoning, feeling, and moral and religious truth. The Rhetoric is widely regarded as the most important statement of a theory of rhetoric produced in the 18th century. Its importance lies, in part, in the fact that the theory is informed by the leading assumptions and themes of the Scottish Enlightenment—the prevailing empiricism, the theory of the association of ideas, the effort to explain natural phenomena by reference to principles and processes of human nature. Campbell’s work engages such themes in an attempt to formulate a universal theory of human communication. Campbell attempts to develop his theory by discovering deep principles in human nature that account for all instances and kinds of human communication. He seeks to derive all communication principles and processes empirically. In addition, all statements in discourse that have to do with matters of fact and human affairs are likewise to be empirically derived. Thus, his theory of rhetoric is vastly wider than, and different from, such classical theories as those proposed by Aristotle, Cicero, and Quintilian, whose theories focused on discourse related to civic affairs. Bitzer shows that, by attempting to elaborate a general theory of rhetoric through empirical procedures, Campbell’s project reveals the limitations of his method. He cannot ground all statements empirically and it is at this point that his theological position comes into play. Inspection of his religious views shows that God’s design of human nature, and God’s revelations to humankind, make moral and spiritual truths known and quite secure to human beings, although not empirically. |
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Sivu xix
... instance of written or oral discourse which aims to inform, convince, please, arouse emotion, or persuade to action, and which has as its communicative content some passion, idea, sentiment, disposition or purpose is an instance of ...
... instance of written or oral discourse which aims to inform, convince, please, arouse emotion, or persuade to action, and which has as its communicative content some passion, idea, sentiment, disposition or purpose is an instance of ...
Sivu xxix
... instance) by direct observation of particulars, which are mental entities, and by inference from particulars via the natural process of experience (47-48). The method of observation and experience is the method of science (52-53); use ...
... instance) by direct observation of particulars, which are mental entities, and by inference from particulars via the natural process of experience (47-48). The method of observation and experience is the method of science (52-53); use ...
Sivu xxxv
... instance, is not itself perceived; “all that comes under the cognizance of our senses, in the operations either of Nature or of Art, is the causes which precede, and the effects which follow” (366). How, then, does the mind supply the ...
... instance, is not itself perceived; “all that comes under the cognizance of our senses, in the operations either of Nature or of Art, is the causes which precede, and the effects which follow” (366). How, then, does the mind supply the ...
Sivu xxxvii
... instance “axioms” enabling the mind to reason from data to conclusions. They are not self-evident, as are the data of pure intellection, because their denial does not imply contradiction; they could be false. The axioms of common sense ...
... instance “axioms” enabling the mind to reason from data to conclusions. They are not self-evident, as are the data of pure intellection, because their denial does not imply contradiction; they could be false. The axioms of common sense ...
Sivu xxxviii
... instance) and the several efi'ects showing design; on the basis of this causal conjunction, we could infer that God is the cause of an efi'ect showing similar design. However, we have not witnessed God at work; we have observed only the ...
... instance) and the several efi'ects showing design; on the basis of this causal conjunction, we could infer that God is the cause of an efi'ect showing similar design. However, we have not witnessed God at work; we have observed only the ...
Sisältö
vii | |
liii | |
Corrections and Additions | lvii |
Preface | lxv |
Introduction | lxix |
Book I The Nature and Foundaitons of Elequence | 1 |
Book II The Foundations and Essential Properties of Elocution | 139 |
Book III The Discriminating Properties of Elocution | 285 |
Index | 417 |
Author Bio | 424 |
Back Cover | 425 |
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addressed admit appear application argument attention better called Campbell cause character circumstances common concerning conjunction connected consequently considerable considered contrary critics discourse discover distinction effect eloquence employed English entirely equal evidence example experience expression fact feeling find first former French frequently give given greater hath hearers human ideas imagination important instance kind knowledge language latter least less manner meaning mentioned mind moral nature necessary never object observed occasion opinion orator original particular passage passion perhaps person perspicuity philosophical phrases preceding present principles produce pronoun proper properly qualities question reason regard relation remark rendered requires resemblance respect rhetoric rules sense sentence sentiment serve sometimes sort sound speak speaker species style term things third thought tion tongue tropes truth understanding verb vivacity wherein whole words writer