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This course will examine what American pragmatism—both as a tradition of thought and as a method of inquiry—has to offer those engaged in the study of rhetoric. We will examine the thought of classical and modern pragmatists in an attempt to figure out what pragmatism means for theories of rhetoric and communication, ideal senses of community, the art of rhetoric, leadership, as well as method in the study of communication. Attention will be paid to the advantages pragmatism might offer as a guiding theory compared to standard approaches to the study of rhetoric. The thought of Charles S. Peirce, William James, John Dewey, and Richard Rorty will assume particular prominence in this course. We will also look at contemporary pragmatists in rhetoric, communication studies, philosophy, and beyond to see how they engage the ideas of rhetoric and communication. Students will be expected to emerge from this course with a grasp of the basic problematics driving classical and modern pragmatism, as well as how these relate to issues in rhetoric and in communication studies. Students are encouraged to link pragmatism to their particular research interests, practices or artifacts, or methods of study in the course's culminating research paper assignment.
2011 •
This course is a theoretical-historical review of writings about rhetoric in the Western tradition up through the Enlightenment. It is based upon the assumption that there is no single, stable entity in that tradition called " rhetoric. " Instead, different writers organize that term in relationship to terms referencing other discourses and practices. Each way of situating rhetoric in a world of texts and action is also a way of understanding human experience in general. This course will cover various important figures in the history of rhetoric. We start our investigation with the thinkers from ancient Greece-Plato, Protagoras, Gorgias, Isocrates, and Aristotle. We will examine what they believe rhetoric is, what its value is, and what role it should play in ethics and politics. Important thinkers from the Roman world will also be examined. We'll talk about how Cicero, Quintilian, Christine de Pizan, Immanuel Kant, the American pragmatists and various stoics conceptualized and practiced rhetoric. Attention will be given to the promises and challenges of diversifying the rhetorical canon with female and international voices. We will emphasize primary sources for most of these figures, although I will expose you to selected secondary sources when it seems beneficial. My goals in the class are twofold: (1) I want you to gain a mastery and appreciation for the thought of ancient and classical thinkers " on their own terms. " (2) I want you to become proficient at making and evaluating arguments, both in writing and in speech.
Pre-Print Version The second coming of pragmatism, a source of inspiration and irritation for philosophers since the 1970s, has at last begun to make serious inroads into communication studies. Of course, pragmatist thought has influenced communication scholars before. However, unless I am mistaken, it is only quite recently that the idea of a distinct, substantial pragmatist tradition in communication studies has been explicitly set forth (Russill 2004; 2005b; Craig 2007; see also Simonson 2001). Concurrently, a neopragmatist conception of "media philosophy" has emerged (Sandbothe 2005a; 2005b). Together, these events substantiate the claim of a new wave of pragmatism in media and communication studies. 1 In this article, I will mainly consider two fresh attempts to assess pragmatism's role in communication and media studies: Chris Russill's reconstruction of a pragmatist tradition based on the classical theories of James and Dewey, 2 and Mike Sandbothe's neopragmatist design for an autonomous discipline of media philosophy. There are similarities between these approaches, but also noteworthy differences, which point to certain tensions in pragmatist thought. However, my principal aim is to argue that both Russill and Sandbothe advocate too narrow conceptions of pragmatism. More specifically, both of these attempts to utilise pragmatist philosophy tend to bypass Charles S. Peirce, the founder of pragmatism, in favour of other figures, such as James and Rorty. This is, I feel, a rather shortsighted preference-one that might rob the pragmatist movement of some of its conceptual power and critical potential. In view of the status of Dewey as the seminal pragmatist of the new wave, 3 it is useful to establish that there is far more compatibility between Peircean and Deweyan pragmatism than is commonly recognised. However, a turn to Peirce would certainly involve more than identifying connections to Dewey. Arguably, Peirce's philosophy is capable of providing a fertile platform for critical studies, in spite of its unfashionable leanings toward system-building and its realistic undertones. In my attempt to meet implicit and explicit criticisms of Peirce, I will also suggest that communication studies would be better served by a suitably adapted Peircean habit-realism than by the Jamesian particularism favoured by many new wave pragmatists. However, lest I be accused of undue narrowness myself, I wish to make it clear that this article will neither do full justice to Russill's and Sandbothe's projects nor attempt to present a full picture of pragmatist thought. 4 Moreover, I will not examine the most sustained attempt to utilise Peirce in communication studies to date-Klaus Bruhn Jensen's (1995) social semiotics (see also Bergman 2000; Schrøder 1994a; 1994b). In the present discussion, Peirce's theory of signs is provisionally placed in the background; while no account of Peircean pragmatism is sufficient without a thorough study of its connection to his semeiotic, this article is deliberately focused on issues arising from the new wave of pragmatism. 5 Radical Empiricism Russill's project might be simply described as an attempt to establish the existence of a communication-theoretical tradition of pragmatism and its contemporary relevance. At first blush, the claim that there is a distinctive pragmatist tradition feels like hyperbole, if not outright fabrication. While it cannot be denied that pragmatist thought has affected the field in many ways, it would seem to be a case of sundry influences on individual scholars rather than a school of thought in the proper sense. There is, however, a different way to understand the character of the elusive tradition. Russill (2004) argues that pragmatism is capable of meeting the criteria for a theoretical model of communication set up by Robert Craig's "constitutive metamodel" of communication theory (Craig 1999; 2001; 2007). Indeed, it seems that it is not the existence of an actual scholarly community that is primarily at stake here, but rather the demarcation of a characteristic theoretical disposition. Craig (1999) identifies seven traditions of communication theory: critical, cybernetic, phenomenological, rhetorical, semiotic, sociocultural, and sociopsychological. Russill (2004; 2005b) criticises Craig for ignoring an eighth tradition, that of pragmatism. As Craig (2007) includes Russill's conception in his revised metamodel, we may conclude that this endeavour has been at least partly successful; pragmatism is beginning to be accepted as a genuine alternative in communication theory. However, it is worth taking a critical look at the particular understanding of the tradition that Russill advocates. While Dewey, with some support from George Herbert Mead, is taken to elaborate a uniquely pragmatistic conception of communication, it is James's groundbreaking efforts that allegedly make this possible. Indeed, Russill's reconstructive endeavour seems to be
Course Description: This course is a theoretical-historical review of writings about rhetoric in the Western tradition up through the Enlightenment. It is based upon the assumption that there is no single, stable entity in that tradition called " rhetoric. " Instead, different writers organize that term in relationship to terms referencing other discourses and practices. Each way of situating rhetoric in a world of texts and action is also a way of understanding human experience in general. This course will cover various important figures in the history of rhetoric. We start our investigation with the thinkers from ancient Greece-Plato, Protagoras, Gorgias, Isocrates, and Aristotle. We will examine what they believe rhetoric is, what its value is, and what role it should play in ethics and politics. Important thinkers from the Roman world will also be examined. We'll talk about how Cicero, Quintilian, and various stoics conceptualized and practiced rhetoric. Augustine, Christine de Pizan, and Immanuel Kant will also be examined with at the conclusion of the class. We will emphasize primary sources for all of these figures, although I will expose you to selected secondary sources when it seems beneficial.
Philosophy and Rhetoric
Rhetoric, Philosophy, and the Public Intellectual2006 •
Public intellectuals are not determined by counting public pronouncements, measuring class allegiances, or fitting their work into a convenient pigeon hole. Rather, public intellectuals are those who react to the problems of their sociohistorical situation by creating enduring works that broadly influence cultural habits and institutional practices during their lifetimes. Thus, I argue that the work of public intellectuals arises in response to and is directed toward resolving exigencies of their sociohistorical situation much in the same way that rhetoric seeks to address exigencies in “rhetorical situations”; the only difference is that public intellectuals, as intellectuals and not politicians or pundits, respond to exigencies that are broader in time and in space than what are traditionally considered “rhetorical situations.” For example, Copernicus’s work challenged traditional notions of the place of human beings in the universe; Sinclair’s work revealed the horrors of twentieth-century industrial capitalism in America; Kant’s work institutionalized the separation between science and moral values in Germany; Dewey’s work established the vital connection between educational practice and democratic social life; and Protagoras’s work provided a defense of rhetorical training in the face of the aristocratic tradition. The form and the content of the work of each of these intellectuals differed, but what they had in common was that they were all technē that sought to transform their sociohistorical situation.
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