The new rhetoric and the rhetoricians: Remembrances and comments

Perelman, Chaïm

doi:10.1080/00335638409383688

Cited by 70 publications

(19 citation statements)

References 7 publications

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“…In many cases, the author imagines his or her audience to be transformed by the arguments presented, so that at the end of the argument the audience is no longer the same as it was when the argument began. But in all cases, when any argument is advanced, the author of the argument is constrained by his or her understanding of the actual audience being addressed, and 5 In a short article published posthumously, i.e., Perelman (1984), Perelman acknowledged that the universal audience was the most misunderstood element of the New Rhetoric. Although his remarks in that article went some way to clarify its meaning, the category remained (and remains) difficult for many.…”

Section: The New Rhetoric and The Universal Audiencementioning

confidence: 99%

Rhetoric and the Reception Theory of Rationality in the Work of Two Buddhist Philosophers

McClintock

2008

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Although rhetoric is not a category of ancient Indian philosophy, this paper argues that Ś āntaraks : ita and Kamalaśīla, 2 eighth-century Indian Buddhist philosophers, can nonetheless be seen to embrace a rhetorical conception of rationality. That is, while these thinkers are strong proponents of rational analysis and philosophical argumentation as tools for attaining certainty, they also uphold the contingent nature of all such processes. Drawing on the categories of the New Rhetoric, this paper argues that these Buddhist thinkers understand philosophical argumentation to be directed at a universal audience of rational beings, where this universal audience is not an actual audience but a rhetorical one constructed through the author's particular and historically contingent conception of what counts as rational. A reception theory of rationality is one that holds that the rationality of an argument depends upon its acceptance by a rational audience. When philosophers recognize the historically contingent nature of what counts as rational, they can embrace a reception theory of rationality that neither reduces the rational to mere opinion nor restricts it to a single, absolute, and timeless standard.

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Section: The New Rhetoric and The Universal Audiencementioning

confidence: 99%

Rhetoric and the Reception Theory of Rationality in the Work of Two Buddhist Philosophers

McClintock

2008

Argumentation

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“…This research paradigm that concentrates on structural system and relations of elements soon overtakes that of linguistics as a new tool which enables law professionals to reorganize their thoughts and broaden their horizon. Traditional propositions of law have been reconstructed and interpreted one by one: Perelman (1984) proposed the new rhetoric by introducing rhetoric into law; MacCormick (2003) initiated the school of legal interpretation that swept Europe and America based on Hans-Georg Gadamer's philosophical hermeneutics. Dissecting legal propositions from the perspective of linguistics not only marks a breakthrough and innovation in the paradigm of research on law, but also drives scholars to further conduct in-depth research on legal language.…”

Section: Introduction: a Discursive Turn In Research On Legal Languagementioning

confidence: 99%

On the Same Origin of Legal Compulsoriness and the Compulsoriness of Legal Discourse

Xiao¹,

Lantu²

2019

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It's been about half a decade since Michel Foucault delivered his famous inaugural lecture "Orders of Discourse". Descriptive research into legal discourse, however, still predominates over the exploration of the hidden power relationship. This article aims to apply Foucault's insights into discourse to the field of law and further shed light on the in-depth interactive mechanism of power and discourse. By investigating how legal norms were legitimized from the very beginning, it's found that the legal compulsoriness and the compulsoriness of legal discourse are of the same origin.

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“…A resposta a essas questões não constitui uma tarefa simples, pois exigiria uma análise de conjunto da obra de Perelman, marcada pelo caráter fragmentário e pelas mudanças conceituais e temáticas. O próprio Perelman (1984) Pieretti (1969Pieretti ( ,1993, Aulis Aarnio (1991), Eemeren & Grootendorst (1987 e Tidale & Groarke (1987). No segundo capítulo, será feito um balanço crítico das objeções levantadas, além de uma tentativa de resposta a partir dos textos de Perelman.…”

Section: Introductionunclassified

Balanço Crítico da Noção de Auditório Universal de Chaïm Perelman

Alves¹

2009

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O auditório universal é um conceito central na Nova Retórica de Chaïm Perelman e indica, ao mesmo tempo, a natureza retórica e universalista que ele atribui à argumentação filosófica. O presente artigo pretende realizar um balanço crítico desta noção. Serão analisadas as críticas feitas por Manuel Atienza, Antonio Pieretti, Aulis Aarnio, Eemeren & Grootendorst e Tidale & Groarke, referentes a uma suposta ambigüidade presente no conceito de auditório universal. Em resposta a essas críticas, sustentaremos que a suposta ambigüidade é reflexo da natureza mesma de nossas práticas argumentativas, e em particular da argumentação filosófica, que apresenta elementos fáticos contextuais e pressuposições universalistas ideais.

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The new rhetoric and the rhetoricians: Remembrances and comments

Cited by 70 publications

References 7 publications

Rhetoric and the Reception Theory of Rationality in the Work of Two Buddhist Philosophers

Rhetoric and the Reception Theory of Rationality in the Work of Two Buddhist Philosophers

On the Same Origin of Legal Compulsoriness and the Compulsoriness of Legal Discourse

Balanço Crítico da Noção de Auditório Universal de Chaïm Perelman

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