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1

Epitaphios logos – hybrydyczny gatunek retoryki ateńskiej

100%

Tuszyńska K.

Symbolae Philologorum Posnaniensium Graecae et Latinae

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2021

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vol. 31

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issue 1

323-339

EN

Athenian funeral oration (epitaphios logos) belongs to the epideictic rhetoric. But according to Aristotle the topics used in epideictic oratory could be applied in the deliberative kind, after some modification in the matters of language. In this article I consider the means proposed in the narrative part of the composition, which can be used instead of argumentation in epideictic oratory, i.e. amplification, metaphors and actualization (putting things before the eyes, gr. energeia, lat. evidentia). My purpose is to answer the question who was/is the recipient of Athenian funeral oration. In my opinion there are three kinds of primary recipients: the dead soldiers in the battle, the listeners present at the celebration (Athenians and foreigners) and the Idea of Democracy itself. I also try to find the so-called secondary recipient of Athenian funeral oration. I treat Athenian funeral oration as a hybrid genre of Greek rhetoric.

2

A Teleological Interpretation of the Applicability of Rhetoric in the Peripatetic Tradition

88%

Gondek M. J.

Studia Gilsoniana

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2018

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vol. 7

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issue 2

181-199

EN

For Aristotle, the classification of the audience is the basis of distinguishing the main genres of rhetoric. Due to the auditor receiving political, judicial or educational content, there is a distinction into deliberative, judicial, and epideictic rhetoric. There are three more specific ends of rhetoric connected with the three basic types of auditors. Due to the communicative character of rhetoric, these ends are achieved against the background of the relation to the subject of the speech, referring to the decisions made by the auditor. Deliberative rhetoric is speech or writing that attempts to persuade an audience to take (or not to take) some action. The specific end of this rhetorical genre is good. Judicial rhetoric is speech or writing that considers the justice or injustice of a certain charge or accusation. Epideictic rhetoric is speech or writing that praises (encomium) or blames (invective). Persuasion in rhetoric happens because of a specific end: goodness, justice, nobility. Thus, the specific nature of the end of persuasion is taken into account. Perceiving the end against the background of the subject of persuasion allows one to develop a method. The method that determines the applicability of rhetoric occurs in the tradition of peripatetic rhetoric in a non-autonomous way, but is closely related to the end and to the subject of speech.

3

The Wisdom Encomium and Its Persuasive Function in the Book of Wisdom

88%

Muszytowska D.

Collectanea Theologica

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2021

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vol. 91

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issue 5

31-61

EN

The Book of Wisdom is considered a coherent text characterised by genre syncretism. This article aims to examine the praise of wisdom in the Book of Wisdom for its persuasive functions. The encomium was used in the analysis as a typical genre of epideictic rhetoric. The text of the praise was analysed from the perspective of the features distinguishing this genre and determining its underlying structure. The analysis led to the conclusion that the author used the possibilities of the genre to teach the recipients what wisdom they should seek and to encourage them to take actions to achieve it. The encomium in the Book of Wisdom was subordinated to advisory rhetoric and is an essential element in the work’s structure.

4

Ethical and Political Qualities of Epideictic Rhetoric in Ancient Greece

71%

Tuszyńska K.

Porównania

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2015

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vol. 17

5-21

EN

Originating from the Greek source, a Latin definition of the orator is vir bonus dicendi peritus and rhetoric itself is ars bene dicendi. This particularly calls for an explanation of the words bonus and bene. Bonus has as much reference to the person of the speaker as it has to the competence in artistic persuasion. In my article I will concentrate on the meaning of bene and bonus from the point of view of the use of the language as a means of communication. The scope of the usage of speech is connected with the common wealth according to which public life and its political and ethical conditions are moulded. The sense of purpose on the other hand lies in the duty of the orator to persuade the audience, to make them believe they have been persuaded successfully. All this becomes possible thanks to the orator’s use of invention and of artificial technique, and to him being perceived as a good man by the audience, where ‘good’ should be understood in both moral and aesthetic terms. Aristotle lays emphasis on three elements: (1) the technique in the arguments of the speech, (2) the ethos of the orator and (3) the pathos produced by the orator in the listeners. In this way Aristotle connects the art of persuasion and dialectics with ethical studies (1356 a 25). For the philosopher, the man is zoon politikon, and the art of rhetoric arises from the necessity of human agreement, the consensus. Because ethos is for Aristotle a vehicle for argumentation, the orator has to produce his ethos all the time during the speech. Aristotle divides rhetoric into three genres: deliberative, forensic and epideictic. In epideictic rhetoric the listener is only a spectator (theoros) and a judge (krites) of the orator’s talent. In my article I would like to prove that epideictic rhetoric, considered a kind of show or theatrical performance, was also a vehicle for many ethical and political qualities. I am going to analyze four speeches of three Ancient orators: Gorgias, Isocrates and Dio of Prusa and ask questions about the nature of epideictic rhetoric, about its capacity and origin. In my opinion thorough research and a rethink-ing of the term ‘epideictic genre’ are needed.

PL

Zapożyczona z greki łacińska definicja mówcy brzmi: Vir bonus dicendi peritus, a samą retorykę określa się mianem ars bene dicendi. Terminy bonus i bene wymagają wyjaśnienia. Bonus (dobry, zdatny) odnosi się zarówno do osoby samego mówcy, co do jego znajomości arkanów arty-stycznej perswazji. Cel zaś występu retorycznego powiązany jest z pojęciem „wspólnego do-bra”, które jest wyznacznikiem zarówno życia publicznego, co wartości politycznych i etycz-nych, uznawanych w danej społeczności. Obowiązkiem nałożonym na mówcę jest, zakończone sukcesem, przekonanie audytorium. Mówca realizuje ten cel dzięki swojej inwencji, za sprawą użytych technik artystycznych, wreszcie przez wytworzenie u słuchaczy przekonania, że jest „dobrym mężem”, przy czym epitet „dobry” należy rozumieć zarówno w sensie etycznym, co estetycznym. Arystoteles w Retoryce kładzie nacisk na trzy elementy współtworzące występ oratora: (1) technikę argumentacji, (2) ethos mówcy, (3) pathos, zespół uczuć, które mówca wzbu-dza w słuchaczach. Dzięki temu, Arystoteles łączy retorykę z jednej strony z dialektyką, z dru-giej ze studiami w zakresie etyki (1356 a 25). W Arystotelesowskim podziale retoryki na dorad-czą, sądową i epideiktyczną w tej ostatniej słuchacz jest tylko widzem (theoros) oraz sędzią (krites) talentu mówcy. W artykule zamierzam dowieść, że retoryka epideiktyczna, oceniana jako rodzaj pokazu czy teatralnego występu, była w istocie nośnikiem wartości etycznych i politycz-nych. Poddaję analizie cztery mowy starożytnych retorów: Gorgiasza, Izokratesa i Diona z Pru-sy, a także stawiam pytanie o charakter retoryki epideiktycznej, jej pojemność jako gatunku oraz jej początki. Wszystkie powyższe zagadnienia wymagają, moim zdaniem, solidnych badań i reinterpretacji.

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1 Collectanea Theologica

1 Porównania

1 Studia Gilsoniana

1 Symbolae Philologorum Posnaniensium Graecae et Latinae

2 Tuszyńska K.

1 Gondek M. J.

1 Muszytowska D.

2 2021

1 2018

1 2015

Epitaphios logos – hybrydyczny gatunek retoryki ateńskiej

A Teleological Interpretation of the Applicability of Rhetoric in the Peripatetic Tradition

The Wisdom Encomium and Its Persuasive Function in the Book of Wisdom

Ethical and Political Qualities of Epideictic Rhetoric in Ancient Greece