ABSTRACT Effective communication relies on the use of rhetorical devices and strategies to make ideas present in the minds of an audience. By employing the concept of cognitive environments, we can use the visual analogy of making an idea “present” to its fullest effect, empowering our rhetorical skills and helping influence audience reception. In this article, the author argues that while cognitive environments do indeed provide a significant and important conceptual tool for understanding and anticipating an audience’s experiences, beliefs, and (...) knowledge, a more robust sense of agreement is necessary. The article proposes the concept of a topos that serves as a shared meeting place within cognitive environments within which both author and audience contribute their background assumptions to find common ground and commonalities in interpretations. It is in figuring the topos effectively that cognitive environments can be more accurately and effectively mapped onto each other, and breaches between such environments can be productively bridged. (shrink)

In Plutarch's Convivium septem sapientium a narration of the banquet proper is preceded by an account of the walk to the banquet of three of the participants: Thales, Diocles and Niloxenus, a messenger of the Egyptian pharaoh Amasis. Upon learning that Niloxenus brings a letter from Amasis to Bias, Thales says with laughter: εἴ τι κακὸν αὖθις εἰς Πριήνην· διαλύσει γὰρ Βίας, ὡς διέλυσεν αὐτὸς τὸ πρῶτον . Scholars have noticed that Thales’ words echo a Greek proverb, transmitted in Zenobius’ (...) collection: εἴ τι κακὸν εἰς Πύρραν, ‘if it is something bad – to Pyrrha’. However, the purpose of Plutarch's reference to this particular proverb has thus far remained unclear. The aim of this contribution is to shed light on Thales’ words by examining the meaning of the Pyrrha proverb and suggesting an interpretation which explains the function of Plutarch's allusion to it. (shrink)

That Conrad was familiar with Schopenhauer’s philosophy has been proposed by literary scholars and seconded, in passing, by philosophers. This has resulted in one-way studies of literary influence. This thesis is instead a two-way study in the philosophy of literature. It shows how Schopenhauer’s philosophy can illuminate Conrad’s fiction and how the fiction can become an analytical tool for exploring the philosophy. There are two strands in Schopenhauer’s philosophy. One is uncompromisingly concerned with salvation and will-denial. The second focuses on (...) self-knowledge and character, which leads to self-fulfilment and accommodation with the world. It is the latter strand, with character at its core, where the interests of the philosopher and creative writer coincide. My methodology is different from previous studies in that I propose Conrad’s direct source for Schopenhauer was not The World as Will and Idea but his essays, which are directed more towards the worldly strand of his philosophy. I argue that the use by literary scholars of Schopenhauer’s magnum opus as Conrad’s direct source has diverted them from his main area of interest in the philosophy, namely its approach to self-knowledge and character, and that this misplaced focus has tended to distort interpretations of his fiction. (shrink)