Question of ethical embodiment or disembodiment in Classical Rhetoric
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After 1968's failed revolution, Guy Debord lamented that we live in the society of the spectacle, images not only replacing but reigning over the reality as well. Jean Baudrillard's notion of "hyperreality" was another version of such a critique of images. Three centuries ago Ludwig Feuerbach in the preface of The Essence of Christianity predicted the reality of our visual culture: "our era prefers the image to the thing, the copy to the original, the representation to the reality, appearance to being"(quoted from Sontag 81). But this anxiety about images is not a new product of the modernity. Wherever literature, arts, and rhetoric are mentioned, this problematic relation between images and reality has never ceased to the field of vehement controversy, along with the aesthetic or rhetorical question of what or how we (re)present. Recently Jacques Ranciere in The Politics of Aesthetics argued that at the core of such a question lies the more fundamental question of who has a right to present him/herself in public and speak: the authority of a speak rules over discoursive power and the identity of a speaker proceeds the truth value of the speech in the class society. In terms of Aristotelian tripartite division of rhetoric into ethos, pathos, and ethos, ethos came before logos. Plato and Aristotle shared the misgiving that the uneducated people might be emotionally agitated and incited into riot by seductive speeches of demagogues, those who appeared true and persuasive. People might be beguiled by the false appearance of the orator.
Abstract
After 1968's failed revolution, Guy Debord lamented that we live in the society of the spectacle, images not only replacing but reigning over the reality as well. Jean Baudrillard's notion of "hyperreality" was another version of such a critique of images. Three centuries ago Ludwig Feuerbach in the preface of The Essence of Christianity predicted the reality of our visual culture: "our era prefers the image to the thing, the copy to the original, the representation to the reality, appearance to being"(quoted from Sontag 81). But this anxiety about images is not a new product of the modernity. Wherever literature, arts, and rhetoric are mentioned, this problematic relation between images and reality has never ceased to the field of vehement controversy, along with the aesthetic or rhetorical question of what or how we (re)present. Recently Jacques Ranciere in The Politics of Aesthetics argued that at the core of such a question lies the more fundamental question of who has a right to present him/herself in public and speak: the authority of a speak rules over discoursive power and the identity of a speaker proceeds the truth value of the speech in the class society. In terms of Aristotelian tripartite division of rhetoric into ethos, pathos, and ethos, ethos came before logos. Plato and Aristotle shared the misgiving that the uneducated people might be emotionally agitated and incited into riot by seductive speeches of demagogues, those who appeared true and persuasive. People might be beguiled by the false appearance of the orator.
참고문헌 (22)
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