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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 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 ]
Aristotle established the classic triad of ethos, pathos, and logos (the Aristotelian triad of appeals) that serves as the foundation of the rhetorical triangle. [7] The rhetorical triangle evolved from its original, sophisticated model into what rhetorician Sharon Crowley describes as the "postmodern" rhetorical triangle, the rhetorical ...
According to Jose M. Gonzalez, "Aristotle instructs us to view of his psychology, as mediating the rhetorical task and entrusted with turning the orator's subject matter into such opinion of the listeners and gain their pistis." [4] Pistis is the Greek word for faith and is one of the rhetorical modes of persuasion.
Aristotle's treatise on rhetoric systematically describes civic rhetoric as a human art or skill (techne). It is more of an objective theory [clarification needed] than it is an interpretive theory with a rhetorical tradition. Aristotle's art of rhetoric emphasizes persuasion as the purpose of rhetoric.
Aristotle and his school wrote tractates on physics, biology, metaphysics, logic, ethics, aesthetics, poetry, theatre, music, rhetoric, psychology, linguistics, economics, politics, and government. Any school of thought that takes one of Aristotle's distinctive positions as its starting point can be considered "Aristotelian" in the widest sense.
Hence, rhetorical reason is a modality of phronesis and also, as Aristotle famously notes, a counterpart of dialectic. That is, it depends upon practical wisdom for its proper work, and, in that work, it operates much like dialectical inference, only its proper domain is the particular case as opposed to the general question.
In Book II of Aristotle's writings in Rhetoric, in essence knowing people's emotions helps to enable one to act with words versus writing alone, to earn another's credibility and faith. [ 22 ] As Aristotle's teachings expanded, many other groups of thinkers would go on to adopt different variations of political usage with the elements of pathos ...