Kenneth Burke and His Circles
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How We Became Legion: Burke's Identification and Anonymous By
How We Became Legion: Burke's Identification and Anonymous by Débora Cristina Ramos Antunes da Silva A thesis presented to the University of Waterloo in fulfilment of the thesis requirement for the degree of Master of Arts in English - Rhetoric and Communication Design Waterloo, Ontario, Canada, 2013 © Débora Cristina Ramos Antunes da Silva 2013 I hereby declare that I am the sole author of this thesis. This is a true copy of the thesis, including any required final revisions, as accepted by my examiners. I understand that my thesis may be made electronically available to the public. ii Abstract This thesis presents a study of how identification, according to Kenneth Burke's theory, can be observed in the media-related practices promoted by the cyber-activist collective Anonymous. Identification is the capacity of community-building through the use of shared interests. Burke affirms that, as human beings are essentially social, identification is the very aim of any human interaction. Cyber-activism deeply relies on this capacity to promote and legitimise its campaigns. In the case of Anonymous, the collective became extremely popular and is now a frequent presence even in street protests, usually organised online, around the world. Here, I argue that this power was possible through the use of identification, which helped attract a large number of individuals to the collective. Anonymous was particularly skilled in its capacity to create an ideology for each campaign, which worked well to set up a perfect enemy who should be fought against by any people, despite their demographic or social status. Other forms of identification were also present and important. -
HNRS 2030 — Humanities Colloquium: Aristotle and Aquinas on Nature and Justice
“It has been well said of Aristotle, ‘Solet Aristoteles quaerere pugnam’; ‘Aristotle has a habit of seeking a fight.’ He is seeking a fight not because he loves fight and enmity but because he loves peace and friendship; but true peace and friendship can only be found in the truth.” Leo Strauss1 “It will not be possible to conceal much longer from anybody the fact that St. Thomas Aquinas was one of the great liberators of the human intellect…. Thomas was a very great man who reconciled religion with reason, who expanded it towards experimental science, who insisted that the senses were the windows of the soul and that the reason had a divine right to feed upon facts, and that it was the business of the Faith to digest the strong meat of the toughest and most practical of pagan philosophies” G.K. Chesterton2 HONORS 2030: Humanities Colloquium Aristotle and Aquinas: On Nature and Justice Spring 2019 Through study of the writings of Aristotle and Aquinas, we will seek to understand what nature is and how it can be known, and then to consider the implications for understanding human nature and the question of how to live a good life, individually and in community with others. Attending to the influence of modern science as well as to the rise of modern society, we will ask what is living and true in the philosophy of Aristotle and Aquinas, respectively, and what has been superseded by modern discoveries. Instructor: James Stoner Stubbs 214 (tel: 578-2538); e-mail: [email protected] Office Hours: M, 2:00-3:00, W, 1:30–3:30, and by appointment Books available for purchase: • Anthony Rizzi, The Science Before Science (Institute for Advanced Physics/AuthorHouse) [ISbN 9781418465049] • Richard McKeon, ed., Basic Works of Aristotle (Modern Library) [ISbN 9780375757990] • Aristotle, Nicomachean Ethics (tr, Robert Bartlett & Susan Collins) (Chicago) [ISbN 9780226026756] • Thomas Aquinas, Summa of the Summa [ed. -
University at Buffalo Department of Philosophy Nousletter Interview with Jorge Gracia
University at Buffalo Department of Philosophy Nousletter Interview with Jorge Gracia Jorge Gracia is a polymath. He works in metaphysics/ontology, philosophical historiography, philosophy of language/hermeneutics, ethnicity/race/nationality issues, Hispanic/Latino issues, medieval/scholastic philosophy, Cuban and Argentinian art, and Borges. Gracia’s earliest work was in medieval philosophy. His more than three decades of contributions to medieval philosophy were recently recognized by his being named the winner of the most prestigious award in the field in 2011, the American Catholic Philosophical Association’s Aquinas Medal. That put him in the ranks of Jacques Maritain, Etienne Gilson, Bernard Lonergan, Joseph Owens, G. E. M. Anscombe, Peter Geach, Michael Dummett, John Finnis, Brian Davies, Anthony Kenny, Alisdair McIntyre and one Pope, Karol Wojtyla, and now one saint. Even after Gracia redirected some of his intellectual energies into other branches of philosophy, UB was still being ranked by the Philosophical Gourmet Report (PGR) as one of the best schools in medieval philosophy: 13th in 2006 and in the 15-20 range in 2008. If there were PGR rankings for Latin American philosophy or the philosophy of race and ethnicity, Jorge Gracia’s work would have enabled us to be highly ranked in those fields, higher, I suspect, than UB is in any other philosophical specialization. In the 2010 Blackwell Companion to Latin American Philosophy, Gracia was listed as one of the 40 most important figures in Latin American philosophy since the year 1500! Gracia is also one of the leaders in the emerging field of the philosophy of race and ethnicity. -
Leibniz : Unity, Thought, and Being
University of Massachusetts Amherst ScholarWorks@UMass Amherst Doctoral Dissertations 1896 - February 2014 1-1-1981 Leibniz : unity, thought, and being. Thomas Anthony Steinbuch University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/dissertations_1 Recommended Citation Steinbuch, Thomas Anthony, "Leibniz : unity, thought, and being." (1981). Doctoral Dissertations 1896 - February 2014. 1846. https://scholarworks.umass.edu/dissertations_1/1846 This Open Access Dissertation is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Doctoral Dissertations 1896 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. mm ''fRSt UNIVERSITY OF MASSACHUSETTS LIBRARY 'ZS'O Vr> ARCHIVES N LD 3234 J M267 a 1981 a S8197 - : LEIBNIZ UNITY, THOUGHT, AND BEING A Dissertation Presented By THOMAS ANTHONY STEINBUCH Submitted to the Graduate School of the University of Massachusetts in partial fulfillment of the requirements for the degree DOCTOR OF PHILOSOPHY May 1981 Philosophy ii © Copyright by Thomas Anthony Steinbuch 1981 All Rights Reserved iii To rry friends, with love IV LEIBNIZ: UNITY, THOUGHT, AND BEING A Dissertation By Thomas A. Steinbuch Apprpved as to style and content by: Leonard H. Ehrlich, Chairman of Committee )//'/ // Robert C. Sleigh, Jr., Member llriX Robert Paul Wolff,^ Member Richard,/ Haven, Member Edmund L. Gettier, III, Department Head Department of Philosophy May 1980 V Leibniz: Unity, Thought, and Being (May 1981) Thomas A. Steinbuch, B.A., Brooklyn College of CUNY M.A. , University of Massachusetts at Amherst Directed by: Leonard H. Ehrlich This work is an investigation of Leibniz's concern with the problems of unity. -
Book Summer 2006.Qxd
Memoir by Stanley Rosen Leo Strauss in Chicago Downloaded from http://direct.mit.edu/daed/article-pdf/135/3/104/1829109/daed.2006.135.3.104.pdf by guest on 01 October 2021 I ½rst met Leo Strauss when I was nine- the graduate of a Swiss private lycée teen years old and a student in the Col- accomplished this some years after my lege of the University of Chicago. It was departure. In 1949, though, the record the spring of 1949–this was during the was one year, which was matched by epoch of the presidency of Robert May- eighteen members of my class, including nard Hutchins, when the University was myself and my classmate and friend Seth at the height of its glory. At that time, Benardete. the College was famous for the eccen- Another peculiarity of the College was tricity and precociousness of many of that one could enter it at any age, and its students, and also for its highly un- among my classmates were a number of usual custom of allowing entering stu- virtual children. I still remember a par- dents to take examinations on the basis ty given by some of the older students. of which they were assigned course re- There, I entered into conversation with quirements. The intention of this pro- a man who seemed to be in his mid-thir- gram was to extend the time we spent ties, a guess that his thick glasses and ad- in graduate school, provided that we al- vanced baldness only strengthened. He ready possessed the necessary founda- informed me that he had broken with tion. -
The Rhetoric(S) of St. Augustine's Confessions
University of New Hampshire University of New Hampshire Scholars' Repository Communication Scholarship Communication 2008 The Rhetoric(s) of St. Augustine's Confessions James M. Farrell University of New Hampshire, [email protected] Follow this and additional works at: https://scholars.unh.edu/comm_facpub Part of the Christianity Commons, Classical Literature and Philology Commons, Ethics in Religion Commons, History of Christianity Commons, Medieval History Commons, Medieval Studies Commons, and the Rhetoric Commons Recommended Citation James M. Farrell, "The Rhetoric(s) of St. Augustine's Confessions," Augustinian Studies 39:2 (2008), 265-291. This Article is brought to you for free and open access by the Communication at University of New Hampshire Scholars' Repository. It has been accepted for inclusion in Communication Scholarship by an authorized administrator of University of New Hampshire Scholars' Repository. For more information, please contact [email protected]. The Rhetoric(s) of St. Augustine’s Confessions. James M. Farrell University of New Hampshire Much of the scholarship on Augustine’s Confessions has consigned the discipline of rhetoric to the margins. Rhetoric was Augustine’s “major” in school, and his bread and bacon as a young adult. But in turning to God in the garden at Milan, Augustine also turned away from his profession. Rightly so, the accomplishment of Augustine’s conversion is viewed as a positive development. But the conversion story also structures the whole narrative of the Confessions and thus rhetoric is implicated in that narrative. It is the story of “Latin rhetorician turned Christian bishop.”1 Augustine’s intellectual and disciplinary evolution is mapped over a story of spiritual ascent. -
Kenneth Burke at the Edges of Language by Debra Hawhee
English Faculty Works English Winter 2012 Reviewed Work: Moving Bodies: Kenneth Burke at the Edges of Language by Debra Hawhee Steven J. Mailloux Loyola Marymount University, [email protected] Follow this and additional works at: https://digitalcommons.lmu.edu/engl_fac Part of the English Language and Literature Commons Recommended Citation Mailloux, Steven. "Reviewed Work: Moving Bodies: Kenneth Burke at the Edges of Language by Debra Hawhee." Rhetorica: A Journal of the History of Rhetoric, vol. 30, no. 1, 2012, pp. 94–97. This Article is brought to you for free and open access by the English at Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in English Faculty Works by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. Reviews Debra Hawhee, Moving Bodies: Kenneth Burke at the Edges of Language, Columbia: University of South Carolina Press, 2009. 215 pp. ISBN 978-1-57003-809-9 “There are only bodies and languages.” Alain Badiou’s proposition at the beginning of Logics of Worlds neatly sums up the rhetorical theory of Kenneth Burke as elaborated by Debra Hawhee in Moving Bodies. Hawhee’s book is an excellent study of Burke’s career-long preoccupation with hu- mans as “bodies that learn language.” Hawhee selectively tracks this pre- occupation from Burke’s earliest fiction through his engagements with bod- ily mysticism, drug research, endocrinology, constitutional medicine, and gesture-speech evolution to his final recapitulations organized around the opposition between nonsymbolic motion and symbolic action. -
What Is Philosophy?
City University of New York (CUNY) CUNY Academic Works Publications and Research York College 2017 What Is Philosophy? Howard S. Ruttenberg CUNY York College How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/yc_pubs/208 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] PROVOST’S LECTURE / Spring 2017 / 2nd version/ March 6, 2017 “What is Philosophy?” / H. Ruttenberg I. Breadth and Depth: Ancient and Modern Examples Philosophy has been defined by Richard McKeon as the activity of “pushing any question to an extreme.” This definition indicates the breadth of philosophy, because it is concerned with any question, and the depth of philosophy, because it pushes question to an extreme. Knowledge of what is broadest and deepest has been called “wisdom”. Socrates’ distinction between human and divine wisdom made it love of wisdom, philosophia. Almost any university catalogue lists courses in the philosophy of just about every subject matter as well as courses that are about every or nearly every subject matter: since they all have subjects, seek knowledge, such as metaphysics, epistemology, logic, and the philosophy of language. But the list of arts and sciences and their organization are not hard, unchanging facts. Since any question leads to philosophy, every subject can be the source of first philosophy, the architectonic art by which other arts are defined. The history of philosophy is a history inspired by new developments in arts and sciences from mathematics to rhetoric that give rise to new philosophical reflection and new answers to fundamental questions. -
TOWARD a SYSTEMIC THEORY of SYMBOLIC ACTION by PATRICK
TOWARD A SYSTEMIC THEORY OF SYMBOLIC ACTION By PATRICK MICHAEL McKERCHER B.A., San Diego State University, 1981 M.A., San Diego State University, 1984 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY in THE FACULTY OF GRADUATE STUDIES DEPARTMENT OF ENGLISH We accept this thesis as conforming to the required standard THE UNIVERSITY OF BRITISH COLUMBIA March, 1993 Patrick Michael McKercher, 1993 ________ ___________________________ In presenting this thesis in partial fulfilment of the requirements for an advanced Library shall make it degree at the University of British Columbia, I agree that the agree that permission for extensive freely available for reference and study. I further copying of this thesis for scholarly purposes may be granted by the head of my department or by his or her representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. (Signature) Department of AflJL The University of British Columbia Vancouver, Canada Date DE6 (2/88) ABSTRACT Though Kenneth Burke has often been dismissed as a brilliant but idiosyncratic thinker, this dissertation will argue that he is actually a precocious systems theorist. The systemic and systematic aspects of Burke’s work will be demonstrated by comparing it to the General Systems Theory (GST) of biologist Ludwig von Bertalanffy. Though beginning from very different starting points, Bertalanffy and Burke develop similar aims, methods, and come to remarkably similar conclusions about the nature and function of language. The systemic nature of Burke’s language philosophy will also become evident through an analysis of the Burkean corpus. -
Placing the Poetic Corrective: William Carlos Williams, Kenneth Burke, and the Poetic Imaginary
53 Placing the Poetic Corrective: William Carlos Williams, Kenneth Burke, and the Poetic Imaginary Stephen Llano St. John’s University To consider language as a means of information or knowl- edge is to consider it epistemologically, semantically, in terms of “science.” To consider it as a mode of action is to consider it in terms of “poetry.” For a poem is an act, the symbolic act of the poet who made it—an act of such a nature that, in surviving as a structure or object, it enables us as readers to re-enact it. Kenneth Burke, A Grammar of Motives (447)1 Kenneth Burke, in his major work A Grammar of Motives, offers an analysis of Keats’s poem “Ode on a Grecian Urn” to demonstrate the potential of dramatistic criticism. The opening quote from that section of Grammar of Motives indicates a key distinction of the dramatist perspective from the scientific: scientific thought views language as representation of an act occurring elsewhere, while dramatism sees language as a particular kind of act, a member of the category “action” instead of action’s weak second. This “symbolic action” is the centerpiece of Burke’s theory not only of the human condition, but of rhetoric—the way we come together and pull apart in our relations with the world and with each other. The analysis is not important for its object, or for the particular critical insights, but vastly important for understanding Kenneth Burke’s unique contribution to criticism across a number of different fields. Kenneth Burke’s output of work as a critic and theorist is massive. -
The History of Philosophy Conceived As a Struggle Between Nominalism and Realism*
The history of philosophy conceived as a struggle between nominalism and realism* CORNELIS DE WAAL Abstract In this article I trace some of the main tenets of the struggle between nom- inalism and realism as identified by John Deely in his Four ages of under- standing. The aim is to assess Deely’s claim that the Age of Modernity was nominalist and that the coming age, the Age of Postmodernism — which he portrays as a renaissance of the late middle ages and as starting with Peirce — is realist. After a general overview of how Peirce interpreted the nominalist-realist controversy, Deely gives special attention to Thomas Aquinas’s On being and essence and the realism it entails. A subsequent discussion of the Modern Period shows that the issue of nominalism and re- alism is very much tied up with di¤erent conceptions of the intellect. Deely credits the theory of evolution with bringing us a conception of the intellect that is closer to that of the Middle Ages and that opens the way for a truly realistic ‘‘fourth age’’ of the understanding. Keywords: Aquinas; Deely; nominalism; Peirce; postmodernism; realism. Santayana certainly was on to something when he wrote that those who are ignorant of history are bound to repeat it, but something else is true too. Those who know history tend to repeat it as well. Whereas the former risk unknowingly rehearsing history’s well-documented mistakes, the latter risk uncritically embracing its self-proclaimed suc- cesses. One of these successes is the triumph of the moderns over the schoolmen, a feat still celebrated in books on the history of philosophy by banishing medieval thought toward the dimly lit outskirts of history. -
Medieval Theories of Natural Law: William of Ockham and the Significance of the Voluntarist Tradition Francis Oakley
Notre Dame Law School NDLScholarship Natural Law Forum 1-1-1961 Medieval Theories of Natural Law: William of Ockham and the Significance of the Voluntarist Tradition Francis Oakley Follow this and additional works at: http://scholarship.law.nd.edu/nd_naturallaw_forum Part of the Law Commons Recommended Citation Oakley, Francis, "Medieval Theories of Natural Law: William of Ockham and the Significance of the Voluntarist Tradition" (1961). Natural Law Forum. Paper 60. http://scholarship.law.nd.edu/nd_naturallaw_forum/60 This Article is brought to you for free and open access by NDLScholarship. It has been accepted for inclusion in Natural Law Forum by an authorized administrator of NDLScholarship. For more information, please contact [email protected]. MEDIEVAL THEORIES OF NATURAL LAW: WILLIAM OF OCKHAM AND THE SIGNIFICANCE OF THE VOLUNTARIST TRADITION Francis Oakley THE BELIEF in a natural law superior to mere positive enactment and the practice of appealing to it were common to the vast majority of medieval political thinkers'-whether civil lawyers or philosophers, canon lawyers or theologians; and, all too often, it has been assumed that when they invoked the natural law, they meant much the same thing by it. It takes, indeed, little more than a superficial glance to discover that the civil or canon lawyers often meant by natural law something rather different than did the philoso- phers or theologians, but it takes perhaps a closer look to detect that not even the theologians themselves were in full agreement in their theories of natural