The Confucian rhetorical tradition in Korea during the Yi dynasty (1392–1910)

1959 ◽  
Vol 45 (4) ◽  
pp. 363-373 ◽  
Author(s):  
Robert T. Oliver
Keyword(s):  
Rhetorical Tradition ◽  
Yi Dynasty

scholarly journals Ethos in Early Chinese Rhetoric: The Case of “Heaven”

Humanities ◽  
2020 ◽  
Vol 10 (1) ◽  
pp. 7
Author(s):  
Yong-Kang Wei
Keyword(s):  
Cultural Heritage ◽  
Chinese Society ◽  
Cultural Tradition ◽  
The West ◽  
Chinese Tradition ◽  
Rhetorical Tradition ◽  
Chinese Rhetoric ◽  
Human Desire ◽  
Collective Ethos ◽  
The Universe

Though applicable in many Western historical-cultural settings, the Aristotelian model of ethos is not universal. As early Chinese rhetoric shows in the example of cheng-yan or “ethos of sincereness,” inspiring trust does not necessarily involve a process of character-based self-projection. In the Aristotelian model, the rhetor stands as a signifier of ethos, with an ideology of individualism privileged, whereas Chinese rhetoric assumes a collectivist model in which ethos belongs, not to an individual or a text, but rather to culture and cultural tradition. This essay will be concentrating on the concept of Heaven, central to the cultural and institutional systems of early Chinese society, in an attempt to explore collective ethos as a function of cultural heritage. Heaven, it shall be argued, plays a key role in the creation of Chinese ethos. This essay will also contrast the logocentrism of Western rhetorical tradition with the ethnocentrism of Chinese tradition. The significance of Heaven in its role as a defining attribute of Chinese ethos is reflective of a unique cultural heritage shaped by a collective human desire in seeking a consciousness of unity with the universe. Just as there are historical, cultural, and philosophical reasons behind logocentrism in the West, so the ethnocentric turn of Chinese rhetoric should be appreciated in light of a cultural tradition that carries its own historical complexities and philosophical intricacies.

scholarly journals Rewiry metafory. Między ozdobą dyskursu a zwierciadłem duszy

2019 ◽  
Vol 31 ◽  
pp. 46-69
Author(s):  
Katarzyna Popek
Keyword(s):  
Donald Davidson ◽  
The Other ◽  
Gottlob Frege ◽  
Ernst Cassirer ◽  
Rhetorical Tradition ◽  
Complex Sentences ◽  
George Lakoff ◽  
Definition Of ◽  
Linguistic Phenomenon ◽  
Rule Out

The purpose of the text is to make some reconnaissance in the area of title "districts of metaphor" (or hunting grounds of metaphor) as well as reference to the unsolvable problems which are implied by a metaphorical mystery of metaphysical expressions. Thy are the order of the day in the main currents of philosophy. Starting from the rhetorical tradition of metaphor (the Aristotelian attempts of definition of metaphor as such) and of terms additional related with it (Max Black), I gradually illustrate what involves its post-rhetorical tradition. I show that philosophical symbolism derives from Aristotle’s hermeneutics, which becomes a gateway for understanding the mystery of metaphor. Like browsing in themselves mirrors, it grows also from simple phrases in complex sentences. In semantic sense, while the symbol has many meanings, the metaphor has a double meaning. It is not however limited by this matter, because in some sense, it has broader content than a symbol, as it introduces into language meanings that in the symbol are only internal (Paul Ricoeur). We also encounter reflective metaphors in our everyday speech and in the attempts of associative penetration into other people's expression. Conceptual decoding of metaphors is common for users of language (George Lakoff, Mark Johnson). On the other hand, there are specific districts of metaphorical expressions, which are reserved for poetic metaphors (Donald Davidson). Noteworthy are also the very unobvious contexts of metaphor in which the authors do not talk about this linguistic phenomenon directly (eg. Gottlob Frege, Ernst Cassirer). Declarative answer to the question whether the metaphor is a simply ornament of discourse or rather a mirror of the soul, is not possible too. Perhaps the metaphor as such includes the both variants. One must consider that being an ornament of speech or writing does not rule out it is also something more than just decoration. It wonders, bothers, disquiet, returning us into our souls. It is also like the unifying soul of all people – in cognitive sense.

Seventeenth-Century Quaker Style

PMLA ◽  
1956 ◽  
Vol 71 (4-Part-1) ◽  
pp. 725-754 ◽  
Author(s):  
Jackson I. Cope
Keyword(s):  
Seventeenth Century ◽  
Rhetorical Analysis ◽  
Skeletal Structure ◽  
Empirical Science ◽  
Quarter Century ◽  
Rhetorical Tradition ◽  
William Penn ◽  
The North ◽  
Plain Style ◽  
George Fox

The Early Quakers, who liked to call themselves the First Publishers of Truth, swept from the north of England across the nations roughly between 1650 and 1675. And during this same quarter century what we have dubiously labelled “plain” style manifestly supplanted the highly-ornate, rhetorical tradition of English prose which had burgeoned in extravagances of Arcadian rhetoric and Euphuism to flower in the earlier seventeenth century's “Senecan amble.” Clearly, rhetorical analysis can tell us much about the skeletal structure of prose style even in the later years of the century, but it can no longer lay open the center of energy-informing expression, as it can in much earlier prose. The aim of this essay will be to discover those bedrock aspects of expression which are demonstrably homologous with the profoundest conception of life shared by the first Quakers, the most feared and fastest-growing sect of the later seventeenth century, as well as the religious body most neglected by modern students of prose form. The rise of the new “plain” prose has been attributed to the heightened philosophic interest in scepticism, with its pragmatic theories of action; to the intensified interest in empirical science which centered in the Royal Society; and to the rise of a semi-t educated bourgeoisie. But these decades in England's story were characterized most widely by continuous theological debate and exhortations So it would seem probable, granting the convergence of several streams of cause, that the peak swell on which the new prose tradition rode to dominance can most intelligibly be traced to an ultimately theological tide. The literature of early Quakerism is of unparalleled value in testing and illustrating this hypothesis because—with the incalculable human distance between George Fox and William Penn—this evangelistic group cut across all social and educational distinctions, even dimmed the dualism in the rôles of the sexes. Yet when the Quakers pour forth their heart's belief and hope, they do so again and again in the same modes of expression, modes only approximately and infrequently appearing in the sermons and tracts of non-Quaker contemporaries like Everard and Saltmarsh. These characteristics, explained by and explaining the earliest Quaker faith, I should like to call seventeenth-century Quaker style.

Rhetoric and Dutch Translation Theory (1750-1820)1

Target ◽  
1993 ◽  
Vol 5 (1) ◽  
pp. 55-69 ◽  
Author(s):  
Luc G. Korpel
Keyword(s):  
The Netherlands ◽  
Functional Approach ◽  
European Countries ◽  
Translation Theory ◽  
Dutch Version ◽  
Crucial Step ◽  
Rhetorical Tradition ◽  
Dutch Translation ◽  
Theory Of Language ◽  
Definition Of

Abstract Due to the influence of rhetoric, Dutch translation theory between 1750 and 1820, like translation theory in other Western European countries in those days, was primarily concerned with the effect of a translation on the Dutch public and the verbal appearance of the Dutch version. This functional approach was reinforced by the definition of translation as interpretatio, imitatio or exercitatio. The translational technique which follows from this prospective orientation is one of adaptation, correction and improvement. By the end of the period, Dutch translation theory seemed to be moving away slowly from the rhetorical tradition, as a result of two major changes: (1) a growing concern as of ± 1780 for fidelity to the verbal aspects of the original within the interpretatio-approach, and (2) a decrease in the popularity of imitatio as a creative technique after 1800. Unlike Germany, translation theory in The Netherlands had not made the crucial step towards a new theory of language before 1820.

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