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Aristotle says rhetoric is the counterpart (antistrophe) of dialectic. [1]: I.1.1–2 He explains the similarities between the two but fails to comment on the differences. Here he introduces the term enthymeme. [1]: I.1.3 Chapter Two Aristotle defines rhetoric as the ability in a particular case to see the available means of persuasion.
The structure of Rhetoric to Alexander is quite similar to that of Aristotle's work. [4] Chapters 1-5 deal with arguments specific to each of the species of rhetoric corresponding to the first book of Aristotle's work. Chapters 6-22 are about "uses" what Aristotle calls "topics", discussing them in the latter part of his second book.
For Plato and Aristotle, dialectic involves persuasion, so when Aristotle says that rhetoric is the antistrophe of dialectic, he means that rhetoric as he uses the term has a domain or scope of application that is parallel to, but different from, the domain or scope of application of dialectic. Claude Pavur explains that "[t]he Greek prefix ...
The modes of persuasion, modes of appeal or rhetorical appeals (Greek: pisteis) are strategies of rhetoric that classify a speaker's or writer's appeal to their audience. These include ethos, pathos, and logos, all three of which appear in Aristotle's Rhetoric. [1]
Deliberative rhetoric (Greek: genos symbouleutikon; Latin: genus deliberativum, sometimes called legislative oratory) is one of the three kinds of rhetoric described by Aristotle. Deliberative rhetoric juxtaposes potential future outcomes to communicate support or opposition for a given action or policy. [ 1 ]
It is related of him that he read through Aristotle's treatise On Hearing forty times, and his Rhetoric two hundred times, without getting at all tired of them. [5] The physicians made a study of philosophy, and formulated theories; among them was Avicenna (c. 980-1037), who came from Bukhara , to the east of the Caspian Sea ; he wrote a ...
The works of Aristotle, sometimes referred to by modern scholars with the Latin phrase Corpus Aristotelicum, is the collection of Aristotle's works that have survived from antiquity. According to a distinction that originates with Aristotle himself, [citation needed] his writings are divisible into two groups: the "exoteric" and the "esoteric". [1]
Sophistical Refutations (Greek: Σοφιστικοὶ Ἔλεγχοι, romanized: Sophistikoi Elenchoi; Latin: De Sophisticis Elenchis) is a text in Aristotle's Organon in which he identified thirteen fallacies.