탈신체적 로고스에서 신체적 에토스로: 몸의 수사학
From Disembodied Logos to Embodied Ethos: The Rhetoric of Body
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Rhetoric is the art of finding diverse modes of persuasion: it employs not only logos, but ethos and pathos as well. In order to achieve such a goal of persuasion, the speaker makes the most of his or her personal character and appearance, that is ethos. The fact is logos does not speak itself, but should be spoken by the speaker with some specific character. Since logos is embodied as such, the question of who does speak is as important as the message itself. Aristotle said, "we believe good men more fully and more readily than others." In order to win the case the speaker does everything in his or her own power to appear good, even hiding his or her evil intention. And it happens that audience is beguiled by such false appearance. This danger of ethos has been at the core of philosophical speculations, along with the question of how to shun off or regulate the possible misuse of embodiment. Platonic logocentrism disapproved ethic embodiment of any kind. But Aristotle proposed to regulate ethic embodiment by the representative rule of correspondence or propriety, later named "decorum." Decorum is the norm regulating the fitness between logos and ethos, or between characters, actions, and style of narration. But the breakdown of this convention of decorum with the rise of enlightenment or modernity turned the trend toward disembodied logos. This paper has two aims, one being to trace the problematic history of ethic embodiment in rhetoric by focusing on Plato, Aristotle, and Kant, and the other, to answer the question why ethos becomes the center of persuasion in this age of postmodernism.
Abstract
Rhetoric is the art of finding diverse modes of persuasion: it employs not only logos, but ethos and pathos as well. In order to achieve such a goal of persuasion, the speaker makes the most of his or her personal character and appearance, that is ethos. The fact is logos does not speak itself, but should be spoken by the speaker with some specific character. Since logos is embodied as such, the question of who does speak is as important as the message itself. Aristotle said, "we believe good men more fully and more readily than others." In order to win the case the speaker does everything in his or her own power to appear good, even hiding his or her evil intention. And it happens that audience is beguiled by such false appearance. This danger of ethos has been at the core of philosophical speculations, along with the question of how to shun off or regulate the possible misuse of embodiment. Platonic logocentrism disapproved ethic embodiment of any kind. But Aristotle proposed to regulate ethic embodiment by the representative rule of correspondence or propriety, later named "decorum." Decorum is the norm regulating the fitness between logos and ethos, or between characters, actions, and style of narration. But the breakdown of this convention of decorum with the rise of enlightenment or modernity turned the trend toward disembodied logos. This paper has two aims, one being to trace the problematic history of ethic embodiment in rhetoric by focusing on Plato, Aristotle, and Kant, and the other, to answer the question why ethos becomes the center of persuasion in this age of postmodernism.
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