Rhetoric Before and Beyond the Greeks

Language: English

Pages: 267

ISBN: 0791461009

Format: PDF / Kindle (mobi) / ePub


Examines rhetorical practices in cultures and time periods that have received little attention to date.

Focusing on ancient rhetoric outside of the dominant Western tradition, this collection examines rhetorical practices in Egypt, Mesopotamia, Israel, and China. The book uncovers alternate ways of understanding human behavior and explores how these rhetorical practices both reflected and influenced their cultures. The essays address issues of historiography and raise questions about the application of Western rhetorical concepts to these very different ancient cultures. A chapter on suggestions for teaching each of these ancient rhetorics is included.

“…all in all we get a good understanding of how rhetoric functioned in very different cultures.” — Bibliotheca Orientalis

"These essays forcefully and engagingly challenge the academic commonplace that Athenian rhetoric is foundational. Scholars teaching ‘the classical’ will need to pay close attention to the expanded corpus, and they will use this book as a central text in histories of rhetoric courses and as a supplement to more mainstream texts." — Susan Romano, coauthor of Writing in an Electronic World: A Rhetoric with Readings

Contributors include Roberta A. Binkley, Grant M. Boswell, Richard Leo Enos, William W. Hallo, Paul Y. Hoskisson, Carol S. Lipson, Yameng Liu, Arabella Lyon, David Metzger, C. Jan Swearingen, Deborah Sweeney, James W. Watts, and George Q. Xu.

Idées romaines

Nonsense and Meaning in Ancient Greek Comedy

The Birth of Tragedy: Out of the Spirit of Music (Penguin Classics)

 

 

 

 

 

 

 

 

 

 

Lipson. What is Maat? Most readers would recognize the image above as depicting the ancient Egyptian judgment of the dead. 2 Here the heart of the deceased, on the left scale in a jar, is weighed against the symbol for the goddess Maat, on the right side of the scale. The symbol used for Maat here is the feather that appears in the goddess’s headdress. If the heart weighs the same as does the feather—is equated to Maat in effect—then the deceased can proceed to the afterlife. If not, the deceased is devoured and ceased to exist.

G. Cicero, Brutus 274, 283). These “Roman Atticists” were especially critical of a Greek style of rhetoric that originated in Asia Minor called Asianism or Asiatic rhetoric (Quintilian, Institutio Oratoria 12. 10. 16–22). Asianism, which they considered to be excessively bombastic, was seen by Roman Atticists as inappropriate and even anti-Roman in character (Cicero, Orator 8. 24–27). The more moderate alternative to the Asiatic rhetoric was the Rhodian style (Quintilian, Institutio Oratoria 12. 10. 16–19).

Studies in Honor of Baruch A. Levine (Winona Lake, IN: Eisenbrauns, 1999), 229–249, esp. pp. 232–233. 87. ANET 97. 88. Origins, n. 192. 89. Ibid. , n. 193. 90. Ibid. 160. William W. Hallo 40 91. Ibid. 179, n. 194. 92. Ibid. , n. 195. 93. Ibid. 180, n. 196; see now Antoine Cavigneaux and Farouk al-Rawi, “La fin de Gilgames, Enkidu et les enfers d’après les manuscrits d’Ur et de Meturan,” Iraq 62 (2000), 1–19; Gianni Marchesi, “´ι-a lùllumx ù-luh-ha sù-sù: on the incipit of the Sumerian Poem Gilgames and Huwawa B,” in S.

1989: Classical and Medieval Literature Criticism 2 (Detroit: Gale Research). Limet, Henri, 1982: “‘Peuple’ et ‘humanité’ chez les Sumériens,” G. van Driel et al. , eds. , Zikir Šumim: Assyriological Studies Presented to F. R. Kraus . . . (Leiden: Brill), 258–267. Machinist, Peter, 1993: “Assyrians on Assyria in the First Millennium B. C. ” In Raaflaub 1993:77–104. Michalowski, Piotr, 1991: “Negation as Description: The Metaphor of Everyday Life in Early Mesopotamian Literature. ” Aula Orientalis 9:131–136. Moran, William L.

In fact, if we think of this in temporal terms, the future and the past are the 140 Arabella Lyon realms of persuasion: “I will persuade him” or “I persuaded him. ” This is all less true of remonstrate. If I say, “I remonstrate that . . . ,” it is less clear that there has been an end or what would constitute an end. The ending of an act of remonstration is very different from the ending of an act of persuasion. In remonstrating, one can run out of time, energy, or materials, but otherwise one can continue the process.

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