A major purpose of this book is to make the post-Hamblin work on fallacies available to a wider audience in a single, convenient volume.

Walton gives a clear method for analyzing and evaluating cases of ad hominem arguments found in everyday argumentation.

The New Rhetoric is founded on the idea that since "argumentation aims at securing the adherence of those to whom it is addressed, it is, in its entirety, relative to the audience to be influenced," says Chaïm Perelman and L. Olbrechts-Tyteca, and they rely, in particular, for their theory of argumentation on the twin concepts of universal and particular audiences: while every argument is directed to a specific individual or group, the orator decides what information and what approaches will achieve (...) the greatest adherence according to an ideal audience. This ideal, Perelman explains, can be embodied, for example, in God, in all reasonable and competent men, in the man deliberating or in an elite." Like particular audiences, then, the universal audience is never fixed or absolute but depends on the orator, the content and goals of the argument, and the particular audience to whom the argument is addressed. These considerations determine what information constitutes facts and reasonableness and thus help to determine the universal audience that, in turn, shapes the orator's approach. The adherence of an audience is also determined by the orator's use of values, a further key concept of the New Rhetoric. Perelman's treatment of value and his view of epideictic rhetoric sets his approach apart from that of the ancients and of Aristotle in particular. Aristotle's division of rhetoric into three genres-forensic, deliberative, and epideictic-is largely motivated by the judgments required for each: forensic or legal arguments require verdicts on past action, deliberative or political rhetoric seeks judgment on future action, and epideictic or ceremonial rhetoric concerns values associated with praise or blame and seeks no specific decisions. For Aristotle, the epideictic genre was of limited importance in the civic realm since it did not concern facts or policies. Perelman, in contrast, believes not only that epideictic rhetoric warrants more attention, but that the values normally limited to that genre are in fact central to all argumentation. Epideictic oratory, Perelman argues, has significant and important argumentation for strengthening the disposition toward action by increasing adherence to the values it lauds." These values are central to the persuasiveness of arguments in all rhetorical genres since the orator always attempts to establish a sense of communion centered around particular values recognized by the audience.". (shrink)

Thoroughly embedded in postmodern theory, this book offers a critique of traditional conceptions of the liberal arts, exploring the challenges posed by cultural diversity to the aims and methods of a humanist education. Janet M. Atwill investigates a neglected tradition of rhetoric, exemplified by Protagoras and Isocorates, and preserved in Aristotle's Rhetoric. This tradition was rooted in the ancient sophistic and platonic conceptions of techn, or productive knowledge, that appears both in literary texts from the seventh century B.C.E. and in (...) medical and technical treatises from the fifth century B.C.E. Atwill examines these traditions, together with sophistic and platonic conceptions, and considers the commentaries on Aristotle's Rhetoric by E. M. Cope and William S. J. Grimaldi, where the concepts of techn and productive knowledge disappear in the modern opposition between theory and practice. Since models of knowledge are closely tied to models of subjectivity, Atwill's examination of techn also explores the role of political, economic, and educational institutions in standardizing a specific model for subjectivity. She argues that the liberal arts traditions largely eclipsed the social and political functions of rhetoric, transforming it from an art of disrupting and reinventing lines of power to a discipline of producing a normative subject, defined by virtue but modeled on a specific gender and class type. (shrink)