Political rhetoric generally assumes an asymmetric relationship between speaker and audience, but the rhetorical tradition has also developed resources to render this relationship more equitable. One such resource is the conception of the rhetorical situation as one of mutual vulnerability to risk on the part of both speaker and audience. However, this conception is increasingly threatened by “algorithmic” practices of political rhetoric that shield elite speakers from exposure to risk, as well as by the overcorrecting reaction to this development seen in the demagogic rhetoric of “unfiltered” and spontaneous “straight talk.” Turning to the classical tradition of eloquence can help us recover an alternative to both of these troubling tendencies, which we might call “spontaneous decorum.” This notion of eloquence combines qualities associated with spontaneity, because it welcomes risk and uncertainty as part of public deliberation, with qualities associated with decorum, because it is conceived as set apart from ordinary speech, embracing verbal artifice and rejecting the value of sincerity. Part 1 of the dissertation considers the development of this model of eloquence in classical Greek and Roman rhetoric. Chapter 1 uses the oratory of Demosthenes, and its reception in antiquity, to critique the notion of sincerity as a warrant of rhetorical truthfulness. Chapter 2 addresses the resistance to the systematization of rhetoric in Cicero and Quintilian. Part 2 of the dissertation considers the continuing relevance of ancient notions of eloquence, investigating ways in which more recent writers have worked to translate them into modern institutional settings. Chapter 3 focuses on Edmund Burke’s role in the 18th-century reception of classical eloquence; it reconsiders his provocative claim that disruptive speech can act as a spur to sound political judgment, even under rule-bound, constitutional government. Chapter 4 explores the means by which Thomas Babington Macaulay attempted to revive the ancient conviction that history is a branch of rhetoric, arguing that the oratorical coloring of his work can best be understood as a response to the contemporary emergence of mass politics; it also contrasts his historical method with the resolutely anti-rhetorical method of Alexis de Tocqueville. Finally, Chapter 5 considers how Carl Schmitt constructed the contemporary “crisis of parliamentary democracy” as a rhetorical crisis, and how his proposed solution to the crisis—taking seriously the ritual as well as the strictly deliberative aspects of rhetoric—informed the illiberal turn in his thought; I conclude by arguing that a more nuanced conception of ritual action can better account for the value of stylized speech, is consistent with the classical tradition, and is more potentially compatible with democratic deliberation. While the first part of the dissertation reconstructs a model of eloquence open to both spontaneity and stylization, the second part shows that this model is far from a relic, and that it remains a valuable resource for critiquing the current state of political speech.

Dictionary of Modern Lithuanian (Dabartinės lietuvių kalbos žodynas, 1993) defines the eloquence as a skill or power of using a persuasive, powerful discourse, rhetoric. Rhetoric is a flexible science, adjusting itself to the character of relevant ideas and wording of certain epoch. Rhetoric, as theory and practice of eloquence, has been relevant at all times. Goal of Master Thesis is to analyse the possibilities of eloquence education for pupils of 8-10 grades in lessons of technology. We were focused on the attempt to analyse the literature on given topic in pedagogical, psychological and philosophical aspects; later, with the aids of anonymous questionnaire, we tried to identify the opinion of pupils about a level of their own eloquence; we also wanted to summarize the viewpoints of pupils and teachers to the education of eloquence, and to discuss the possibilities of eloquence education in lessons of technology. In the literature part of work, the definition of eloquence education is analysed, links with other sciences are envisaged, education of language skills at school, problems of education of language skills and other aspects are reviewed. After analyzing the literature on the specified topic it became evident that different aspects of eloquence education for pupils are widely approached and described in different Lithuanian educational documents and scientific works. Nevertheless, as scientists maintain, eloquence education is insufficient. Based on the developed... [to full text]

A presente pesquisa trata da inter-relação entre a enunciação do ser e a política, tanto no Estado Civil, a partir do paradigma hobbesiano, como dentre os ameríndios. Em outras palavras, segue-se em busca das relações entre os sujeitos filosóficos e linguísticos destes enunciados. Para a compreensão desta inter-relação, o estudo parte das fontes antigas que engendram as formas hobbesianas para se concretizar os monopólios das fontes de poder pelo soberano, a saber força e inventio, bem como sua relação com as unidades descritivas das línguas modernas que possibilitam estas formas de monopólio. No caso dos ameríndios, compreender a relação entre a efetivação da democracia grega idealizada ou da cosmodeliberação e as estruturas linguísticas enunciativas que a proporcionam. No Estado Civil, o soberano descreve o ser delimitando sua existência, seus deveres e direitos. Dentre os ameríndios, não há alguém ou alguma instância que descreva de modo monopolizador o que é o ser. A apropriação de palavras alheias aos modos operandi ameríndio também é interesse deste estudo, pois são indícios enunciativos do encontro destes dois modos de se conduzir os homens, conformando a relação entre a descrição do ser pelo Estado civil e a descrição polifônica ameríndia sobre o cosmo / This research provides the interrelationship between the enunciation of the being and policy, both in the Civil State, from the Hobbesian paradigm, as among the Amerindians. In other words, from the interrelationship, there follows in search of the relations between philosophical and linguistic subject of these propositions. For the understanding of this interrelationship, this study start from of the ancient sources who generate the Hobbesian forms to achieve the monopoly of the sources of power by the sovereign, namely strength and inventio, as well as its relationship with the descriptive units of modern languages enable these forms of monopoly. In the case of the Amerindians, to understand the relationship between the effectiveness of the idealized greek democracy or cosmodeliberation and enunciatives linguistics structures makes this possible. In the Civil State, the sovereign describes the being delimiting their existence, their rights and duties. Among the Amerindians, there are no instances of someone or something that describes in the monopolistic way what is the being. The appropriation of strangers\' words to Amerindian modus operandi is also a concern of this study because they are evidence of the enunciative meeting of these two modes of leading the men, conforming the relationship between the description of the being by the Civil State and Amerindian polyphonic description of the cosmos

Quiconque scrute le statut de l’éloquence chez Hume ne peut se dispenser d’interroger les analyses de l’auteur dans le Traité de la nature humaine, tout en accordant une attention soutenue aux Essais moraux, politiques et littéraires, et à l’Enquête sur l’entendement humain. L’examen de la verve au sein de la philosophie humienne peut s’avérer risquée et complexe, d’autant que la fragmentation dans la manière d’aborder le sujet s’accompagne de considérations qui peuvent obscurcir plutôt qu’éclaircir la compréhension d’un certain nombre de problèmes. Le présent travail cherche à démontrer que, chez Hume, l’’éloquence peut être comprise sous le prisme d’une activité délibérée et amusante de « connaissance de soi de l’imagination (esprit), puisque celle-ci se replie sur elle-même lorsqu’elle se représente une myriade d’existences possibles. De cette manière, l’éloquence quitte son statut de pratique risquée et hasardeuse pour se faire la garante d’une propédeutique scientifique, c’est-à-dire d’une discipline d’initiation à la science humienne de l’homme. / Anyone who scrutinizes the status of eloquence in Hume cannot dismiss questioning the author's analyses in A Treatise on Human Nature, while paying close attention to the Moral, Political, and Literary Essays, and to An Inquiry Concerning Human Understanding. Examination of the verve within humian philosophy can be risky and complex, especially as the fragmentation in the approach to the subject is accompanied by considerations that may obscure rather than clarify the understanding of a number of problems. This work seeks to demonstrate that, in Hume, eloquence can be understood under the prism of a deliberate and amusing activity of “self-knowledge of the imagination (spirit)”, since it is withdrawn on itself even when it represents a myriad of possible existences. In this way, eloquence abandons its status of risky and hazardous practice to make itself the guarantor of a scientific propaedeutic endeavor, that is to say, a discipline of initiation to the humian science of man.

Trata-se de uma dissertação sobre o pensamento filosófico de Agostinho de Hipona em relação à beleza do discurso e à utilidade da retórica e da eloqüência, temas que aparecem no livro IV do De doctrina christiana (Da instrução cristã) e, por isso, dentro da reflexão sobre o ideal de uma educação tipicamente cristã. Na Antigüidade, embora a eloqüência estivesse intrinsecamente ligada à arte retórica, esta questão, para Agostinho, deve ser tratada em conexão com algumas orientações da filosofia moral e da teologia cristãs, situadas para além da técnica. Em comparação com o antigo ideal oratório romano, sobretudo o ciceroniano, a maior importância conferida por Agostinho à Bíblia cristã, isto é, à sabedoria e à moral dos autores bíblicos, traz novos significados para o termo \'eloqüência\'. Além disso, o aprendizado oratório, que se alicerçava na doutrina e no hábito, é dessa vez resumido e transmitido por Agostinho segundo um método radical de imitação, cujos modelos passam a ser os escritores bíblicos e eclesiásticos, aqueles inspirados por Deus e gratificados com a união da eloqüência à sabedoria. / This dissertation is about the philosophical thinking of Augustine of Hippo in relation to the beauty of speech and the usefulness of rhetoric and eloquence, themes that appear in Book IV of De doctrina christiana (On Christian Teaching) and therefore within the reflection on the ideal of education typically Christian. In Antiquity, although the eloquence was intrinsically linked to the rhetorical art, this issue, for Augustine, it must be treated in connection with some directions of Christian moral philosophy and theology, located beyond the technique. In comparison to the antique ideal of Roman oratory, especially the Ciceronian, the greater importance given by Augustine to the Christian Bible, that is, to the wisdom and morality of the biblical authors, bring new meaning to the term \'eloquence\'. Moreover, the learning of oratory, which was based on the doctrine and habit, this time is summed up by Augustine and transmitted according to a radical method of imitation, whose models have to be the biblical and ecclesiastical writers, those inspired by God and rewarded with union between eloquence and wisdom.

Cette thèse examine les discours et rapports que Saint-Just a prononcés à la Convention nationale en recourant à lacatégorie de sublime, dans l’acception purement littéraire qui procède du traité du Pseudo-Longin, le Peri Hupsous.La première partie étudie l’ouvrage du Pseudo-Longin et accorde une attention particulière aux développements de celivre portant sur l’éloquence de Démosthène et de Cicéron et sur les passages de l’Iliade comportant des enjeux oratoires.Elle confronte ses leçons à celles des théoriciens de l’éloquence et du style oratoire de l’Antiquité. Le sublime ainsiconçu n’est pas l’instauration d’un rapport avec une réalité transcendance, mais l’effet intellectuel et affectif suscité pardes oeuvres littéraires exceptionnelles.La deuxième partie est consacrée à la brève carrière de Saint-Just comme orateur politique. La théorie et la pratique deSaint-Just ont non seulement été envisagées à la lumière de l’idée de l’éloquence qu’expose le Peri Hupsous, mais aussicomparées aux descriptions et aux analyses de son éloquence proposées par ses contemporains et les écrivainsromantiques. En réinscrivant l’éloquence de Saint-Just dans une conception sublime de l’art oratoire, ont pu être réfutésun certain nombre de préjugés hérités du XIXe siècle et dressé un portrait neuf de Saint-Just orateur.La troisième partie propose une édition diplomatique des discours du Conventionnel et des transcriptions nouvelles deses manuscrits de discours.Les annexes comprennent entre autres une iconographie sur l’éloquence révolutionnaire, un ensemble de lettres etd’arrêtés inédits et un court essai testant la fertilité du sublime longinien pour rendre compte d’une oeuvre contemporaine. / This doctoral thesis uses the category of sublime as defined by the Pseudo-Longinus in his Peri Hupsous to examine thespeeches of Saint-Just pronounced in the National Convention during the French Revolution.The first part examines the Pseudo-Longinus’ treaty and pays particular attention to pages about the eloquence ofDemosthenes and Cicero and the verses of the Iliad having relevance to the art of oratory. It compares its ideas withthose of ancient theorists of eloquence and oratory style. Longinian sublime is not a relationship with a transcendentreality, but the intellectual and emotional effect caused by exceptional literary works.The second part is devoted to the brief career of Saint-Just as a political orator. Saint-Just’s theory and practice have beenconsidered in the light of the idea of eloquence set out in Peri Hupsous. They have also been compared with descriptionsand analyses of his eloquence proposed by his contemporaries and by romantic writers. A number of prejudices inheritedfrom the nineteenth century have been refuted and a new portrait of Saint-Just as an orator drawn by considering hiseloquence from a sublime conception of oratory.The third part is a diplomatic edition of Saint-Just’s speeches. In order to establish them, reports of his speeches inrevolutionary papers have been consulted. Furthermore, this part comprises new transcriptions of autograph manuscriptsof his speeches.The appendices contain, among others, an iconography of the revolutionary eloquence, a set of Saint-Just’s unpublishedletters and orders and a short essay testing the fertility of longinian sublime to describe a contemporary literary work.

A presente pesquisa trata da inter-relação entre a enunciação do ser e a política, tanto no Estado Civil, a partir do paradigma hobbesiano, como dentre os ameríndios. Em outras palavras, segue-se em busca das relações entre os sujeitos filosóficos e linguísticos destes enunciados. Para a compreensão desta inter-relação, o estudo parte das fontes antigas que engendram as formas hobbesianas para se concretizar os monopólios das fontes de poder pelo soberano, a saber força e inventio, bem como sua relação com as unidades descritivas das línguas modernas que possibilitam estas formas de monopólio. No caso dos ameríndios, compreender a relação entre a efetivação da democracia grega idealizada ou da cosmodeliberação e as estruturas linguísticas enunciativas que a proporcionam. No Estado Civil, o soberano descreve o ser delimitando sua existência, seus deveres e direitos. Dentre os ameríndios, não há alguém ou alguma instância que descreva de modo monopolizador o que é o ser. A apropriação de palavras alheias aos modos operandi ameríndio também é interesse deste estudo, pois são indícios enunciativos do encontro destes dois modos de se conduzir os homens, conformando a relação entre a descrição do ser pelo Estado civil e a descrição polifônica ameríndia sobre o cosmo / This research provides the interrelationship between the enunciation of the being and policy, both in the Civil State, from the Hobbesian paradigm, as among the Amerindians. In other words, from the interrelationship, there follows in search of the relations between philosophical and linguistic subject of these propositions. For the understanding of this interrelationship, this study start from of the ancient sources who generate the Hobbesian forms to achieve the monopoly of the sources of power by the sovereign, namely strength and inventio, as well as its relationship with the descriptive units of modern languages enable these forms of monopoly. In the case of the Amerindians, to understand the relationship between the effectiveness of the idealized greek democracy or cosmodeliberation and enunciatives linguistics structures makes this possible. In the Civil State, the sovereign describes the being delimiting their existence, their rights and duties. Among the Amerindians, there are no instances of someone or something that describes in the monopolistic way what is the being. The appropriation of strangers\' words to Amerindian modus operandi is also a concern of this study because they are evidence of the enunciative meeting of these two modes of leading the men, conforming the relationship between the description of the being by the Civil State and Amerindian polyphonic description of the cosmos

Trata-se de uma dissertação sobre o pensamento filosófico de Agostinho de Hipona em relação à beleza do discurso e à utilidade da retórica e da eloqüência, temas que aparecem no livro IV do De doctrina christiana (Da instrução cristã) e, por isso, dentro da reflexão sobre o ideal de uma educação tipicamente cristã. Na Antigüidade, embora a eloqüência estivesse intrinsecamente ligada à arte retórica, esta questão, para Agostinho, deve ser tratada em conexão com algumas orientações da filosofia moral e da teologia cristãs, situadas para além da técnica. Em comparação com o antigo ideal oratório romano, sobretudo o ciceroniano, a maior importância conferida por Agostinho à Bíblia cristã, isto é, à sabedoria e à moral dos autores bíblicos, traz novos significados para o termo \'eloqüência\'. Além disso, o aprendizado oratório, que se alicerçava na doutrina e no hábito, é dessa vez resumido e transmitido por Agostinho segundo um método radical de imitação, cujos modelos passam a ser os escritores bíblicos e eclesiásticos, aqueles inspirados por Deus e gratificados com a união da eloqüência à sabedoria. / This dissertation is about the philosophical thinking of Augustine of Hippo in relation to the beauty of speech and the usefulness of rhetoric and eloquence, themes that appear in Book IV of De doctrina christiana (On Christian Teaching) and therefore within the reflection on the ideal of education typically Christian. In Antiquity, although the eloquence was intrinsically linked to the rhetorical art, this issue, for Augustine, it must be treated in connection with some directions of Christian moral philosophy and theology, located beyond the technique. In comparison to the antique ideal of Roman oratory, especially the Ciceronian, the greater importance given by Augustine to the Christian Bible, that is, to the wisdom and morality of the biblical authors, bring new meaning to the term \'eloquence\'. Moreover, the learning of oratory, which was based on the doctrine and habit, this time is summed up by Augustine and transmitted according to a radical method of imitation, whose models have to be the biblical and ecclesiastical writers, those inspired by God and rewarded with union between eloquence and wisdom.

According to Tom Shachtman, "the speech of too few people achieves eloquence, and that of the vast majority does not even reach a tolerable level of articulate behavior" (5). Articulate behavior has not always been a rare characteristic; from antiquity through the mid-twentieth century, the study of rhetoric was privileged and considered necessary for a well-rounded education. If today's society is inarticulate, then how can eloquence and articulateness be reintroduced as staples of a successful person in today's society? The answer is easy - through the study of rhetoric. After examining the study of rhetoric from antiquity to the present, I will demonstrate the need for a strong rhetorical education, both Writing Across the Curriculum and Speaking Across the Curriculum (through a Speech Center) programs, a dialogic peer/tutor relationship, and a Speech Center that fits the needs of a university, in order to reverse the downward spiral of eloquence in speech.

La philosophie de Descartes est-elle « une philosophie sans rhétorique »? L’on s’attendrait à ce que le principe de l’évidence qui requiert une transparence totale des idées refuse catégoriquement tout recours à l’art rhétorique fondé sur le vraisemblable et réputé faire obstacle à la vérité nue. Cependant, et malgré ses prises de position, Descartes, ancien élève des jésuites, ne renie pas l’héritage des litterae anciennes. Il s’agit de l’héritage rhétorique des humanistes de la Renaissance dans lequel les Pères jésuites ont considérablement puisé : la formation linguistique de Descartes est allée de pair avec un amour de l’éloquence dans son adolescence. Mais cette éloquence, originairement déployée dans un style d’apparat mu par l’enthousiasme, ne va pas chez le Descartes de l’âge mûr sans être guidée par le souci éthique de ne pas trahir la vérité. Derrière un voile transparent propre à transmettre cette vérité intacte, le philosophe tente à la fois de scruter son for intérieur et de s’insinuer discrètement dans l’esprit d’autrui. La rhétorique est ainsi un moyen indispensable pour donner corps au dialogue de la pensée et de l’écriture cartésiennes. / Is the philosophy of Descartes “a kind of philosophy without rhetoric”? We might expect that the principle of the evidence, which calls for a total transparency of the ideas, refuses categorically all recourses to the rhetorical art founded on the bounds of credibility and reputed to obstruct the bare truth. However, despite their captures of position, as an old student of the Jesuit, Descartes, doesn’t disown the heritage of the old litterae. It is important to point the rhetorical heritage of the Humanists from which the Jesuit Fathers have considerably drawn: the linguistic formation of Descartes has accompanied with a respect to the eloquence during his adolescence. But this eloquence, originally displayed in the sumptuous style driven by enthusiasm, doesn’t continue until his middle age without being guided by his ethical anxiety not to betray the truth. Behind a transparent veil proper to transmit this intact truth, the philosopher tries both to examine his deep mind and to creep into others’ spirits discreetly. The rhetoric is also an indispensable means in order to embody the dialogue of Cartesian thought and of writings.