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Introduction

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1.  Western Thinkers

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2.  East Indian Thinkers

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3.  Eastern Thinkers

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4.  Russian Thinkers

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5.  Middle Eastern Thinkers

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6.  Latin American Thinkers

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Role models throughout history offer distinctions that identify civilized behavior.  

In this section, we offer a multicultural array of thinkers whose contributions reigned from before time was invented to the present.     

Here we get some clue what it takes to be civilized so we can regenerate these practices.  

We get straight about our demands and preferences to live in civilized societies.  

We practice, practice and practice, accepting compassion and forgiveness for our failures

with our continuing attempts to break through to more evolved states of being.  But we

need to have a template for what it means to be civilized, as our media is not offering any such model.

We offer some concepts to stimulate your mind to imagine "What is a civilized society"?  For one,

it is a society that uses language to get its needs met. Language is the basis of all action, and as

such, it is through language that we discover and generate possibilities that enhance our lives.   

However, in a Machiavellian economy, silence and the attendant "Games People Play" rule.

The use of language in getting one's needs met has degenerated in use so much that  "language"

as an art form was exhibited at the Museum of Modern Art in San Francisco, like an artifact of civilization (2001-2002).

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Wake up people, if you don't use it, you lose it!  Language is where your power lives.  

WHAT MAKES A SOCIETY CIVILIZED?

A Civilized Society regards public interest as it's main concern, and strives to make the quality of life better for all.  

A civilized society provides education founded on principles of Ethics, Logic, and Passion and encourages innovative and creative thought based in the Arts and Sciences of Humanities.  

A civilized society concerns itself with foundational issues that affect its members' Health and Welfare:  sanitation, transportation, energy, labor, recreation, gymnastics, arts, sciences, culture, food sources and supplies, crime and misdemeanors, defense, and the relationship it has with neighboring societies.

A civilized society maintains support systems and programs for its members in the event of tragedies, accidents, catastrophic events of nature, including the civilizing of the perpetrating nature

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of man.

A civilized society does not make fodder of its people or people of other societies for the purpose of generating profit, including profits from war, crime and disease industries.

A civilized society regulates those items that protect public interest: utilities, water supplies, transportation, health, education, advertising, television programming, war issues, and crime.  Regulations keep greed and wealth in check, and public interest issues in the forefront.  

A civilized society strives to make the quality of life good for its members.  It does not build industries that cause them disease, stress them, incarcerate them, mollify them, aggravate them, incense them, humiliate them, penalize them, or kill them.    

A civilized society is our human inheritance, not a remnant from 500 B.C. , or any Golden Age.  It is our birthright, and wealth has no business undermining civilization to make a buck.  

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A civilized society is a place where truth, imagination and enlightenment take hold and humanity stretches itself to evolve.  It grows, changes, and grows again and again.

The requisite energy for evolution is instability.

Stasis occurs once again at the change point.   

Dancing around the still point is a celebration of the endurance and innovation of mankind.

What do we mean by civilized?   

in a  NUTSHELL we mean:

.....that we learn to use language to sort out our issues, using Ethics, Logic, and Passion.

 

.....that we learn to argue, debate, reason, and enlighten with our mirrors and each other to sort

    things out.          

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.....to match Self-interest with Other-interest..... we empathize and weave an interdependence

   where the norms of civilization predictably occur like a choice, not like a duty.

.....that we will notice our state of integrity and decide to trust ourselves and go for results!  

.....that we will adhere to the appropriate communication style that works best for us to interact

     and get our needs and desires met with ourselves and others, rather than devolve into

    psychological drama-ridden projection machines out to hurt the self and others.

.....that we will sharpen and use our wills and our wits to will good for ourselves and for others,

     acknowledging that our self-interest combined with the interest of others ....works!  

WHY WE ARE NOT IN TOUCH WITH THIS AGE OLD WISDOM?

The education of the Humanities in the world have been severely undermined and watered down.

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What has been substituted are the rules of etiquette we need to know if we want to be part of a team that is operating in a corporate structure.  Youngsters have not been taught the ability to think and to analyze, which comes with the study of Humanities, and the practice of Arts and Sciences. Instead they have been offered the rules of etiquette which are determined by the dominant culture and change enough to make people crazy....

We feel it is crucial that we make this distinction so that people can begin to think critically about what is going on in the world and get some practice at making a difference.  We will not do this if we think we will be left out of the group.... so as individuals, we have to learn and practice this to turn things around on a group level...  This is what will count.

We distinguish the principles of Humanities from the rules of etiquette within this framework.

PRINCIPLES OF HUMANITIES VERSUS RULES OF ETIQUETTE

Principles of Humanities arise from natural laws of the universe, made human, when expressed as character, intelligence, goodwill, making claims, and presenting passionately such that others are

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moved to act  with integrity for the benefit of all concerned.  

Rules of etiquette arise from the rules of a dominant culture, made inhuman when expressed as the codes of an insider language.  The codes provide privileges, and are dependent upon adaptive behaviors that use silence, denial, duplicity, deceit, and artifice to keep the dominant culture intact.  Wanting to belong to the dominant culture costs us enormous pieces of our humanity.  The truth is, we cannot not belong to humanity, so this giving up is useless and self-defeating in the end.

We hold the point of view that, even though etiquette may offer some solace from potentially embarrassing moments and help one to keep one's nose clean, the giving up of the principles of humanities has cost us our ability to experience personal and social integrity.  We have the ability to be empowered and be a power source for others with these principles intact, such as these various thinkers here have been for us.  There are many more important men and women who have made a difference in the quality of human life on this planet, and when we are up to speed,

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we will generate editions of noodlebrain that will enable more of these people to be acknowledged and heard.  

If you know of anyone who has made a difference in the quality of human life, we want to know about it.  Send us an email and a reference book for the person and we'll place it as long as the thinker uses language to present ethically, logically and passionately for the good of all.  

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Introduction

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1.  Socrates

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2.  Plato

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3.  Aristotle

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4.  George Campbell

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5.  Kenneth Burke

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6.  Brad Blanton, Ph.D

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The Rhetoric of Western Thought , Golden, Berquist, Coleman; 1983 Kendall/Hunt Publishing Company provides a comprehensive study of Western Thinkers and is one of the sources for the sections in this module on Socrates, Plato,  Aristotle, Campbell and Kenneth Burke.  

Our other feature, Dr. Brad Blanton, is a contemporary writer who explicitly deals with language and lying regarding psychological health issues in his book called Radical Honesty.  Because we are currently caught up in this Machiavellian economy, we feel it is good to unlearn this conditioning with the help of someone who not only understands, but can speak clearly.  Dr. Blanton earns his living guiding people who have been dishonest with themselves and others, and gives them these tools to find their way back to pychological health.  

So, why talk about rhetoric in the civility module?   Civilization functions through the language we use to get our needs and desires met.  Rhetoric is the art of using language persuasively.  These folks present some mentoring for us to begin to see how we get lost without some tools to sort out what is useful rhetoric and what is not, so that we do not throw the baby out with the bath water.

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If the word "rhetoric" makes you feel like you are about to get duped, it is because we have been misguided so that we will not use the power of persuasion to get our needs met.  We want to debunk the four myths responsible for those feelings. and for placing the art of rhetoric in the contemporary trash-can.

These four myths  "have contributed significantly to the contemporary practice of relegating the idea of rhetoric to the level of a pejorative concept". 8    

Ever since Hitler used language to persuade the people of his country to act unethically, we have been denigrating the use of rhetoric as a form of persuasion.  Instead of our politicians speaking out truthfully and persuasively, we hear sound bites meant to appease, not empower us.  We have lost our ability to think critically and do not empower ourselves to learn to argue.  We have become misologists.   

FOUR MYTHS that disempower the power of persuasive speech....

Myth One:  "Rhetoric, it is argued, deals with ornamental language rather than with

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substantive ideas. Such a perspective prompted the German scholar Ernst Robert Curtius, after tracing the historical thrust of rhetoric in the Middle Ages, to express the view that the subject has little more than a "waste of paper" appeal for the contemporary student of literature.  Those who, like Curtius, continue to perpetuate the myth that rhetoric is associated with flowery figures of speech and empty verbalism and bombast are not inclined to give this traditional art a central place in modern education." 9   

So unless you study Speech and Communication, you will not learn how to do this.  

Myth Two:   "Concurrent with the association of rhetoric with ornamentation is a present attempt, like that employed by Plato in his dialogue Gorgias, to ally it with appearance rather than reality.  But whereas Plato then proceeded to construct a true rhetoric in the Phaedrus, numerous modern critics, treating all rhetoric as a monolithic form, have portrayed its permanent nature as a hollow discipline without substance or utility.  Several years ago a group of two hundred professors at Ohio State University signed their name to a petition as a gesture of opposition to the

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War in Vietnam.  Above their signatures was the caption: "Rhetoric or Reality?"  This damaging dichotomy, so widely accepted by activists throughout the United States, has contributed further to the deterioration of the meaning of rhetoric."10

Myth Three:  "Rhetoric, it is suggested by others, is a truncated art primarily concerned with style and /or delivery; or with limited aspects of invention.  In the 16th Century Richard Sherry and Henry Peacham felt justified in limiting rhetoric to the single canon of style.  In the same century Peter Ramus generously awarded the canons of invention and disposition to logic, thereby reducing rhetoric to style and delivery.  A century later other separatists, including Thomas Sheridan and John Walker, further truncated rhetoric by identifying it with voice control and bodily activity.  Nor has this debilitating truncation process been limited to a separarion of the canons.  Equally deleterious is the practice of corrupting a canon by removing from its sphere some essential parts.  When the Romans following the death of the Republic in 43BC instituted the monarchial system of government under Caesar Augustus, meaningful controversial ideas no

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longer fell under the province of rhetoric.  The central canon of invention or message forthwith was reduced to the ceremonial genre.  As a result there was "a decay of eloquence".

But if the Romans in the period of the emperors amputated vital segments of rhetoric, so too have many modernists.  Some businessmen and advertisers, for example, have removed hard core logos from their inventional theory.  Not a few historians and literary figures, moreover, have excluded the spoken word in their discussion of the flow of ideas.  In doing so, these groups and others holding similar views have become what the late Bower Aly called "the natural enemies of rhetoric".  For together they have adhered to a policy of truncation by cutting off important elements, then picking and choosing only those aspects of rhetoric that may serve their immediate purpose or promote long range biases.  

Myth Four:  The separatists are not alone in their adherence to a myth regarding the meaning of rhetoric.  They are joined by their counterparts, the expansionists, who have enlarged the scope of rhetoric to such a point that all types of communication fall within its range.  The following list of appendages is typical:

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1. Literary or dramatic productions without an identifiable purpose.

2. Painting, art, architecture.

3. Color and form.

4. Confrontation with its metaphor, the closed fist.

5. Subliminal non-verbal patterns.

6. Reflective thought.

That all of these activities are communication forms that may in varying degrees lead to a persuasive effect there can be little doubt.  But when appended to rhetoric they give to this field of study a scope so broad and general that it lacks the utility to be relevant.10

SO WHAT IS RHETORIC THEN?

Rhetoric, is first of all, a humane discipline grounded in choice and designed primarily to persuade.......  it is one great art comprised of five lesser arts.  This five fold division included inventio (the investigative function), dispositio (the disposing and adapting of materials); elocutio ((the use of language control); memoria (recalling the discovered materials); and

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pronunciatio (delivering the message).  .... But it is not enough to say that the purpose of rhetoric is to influence choice on subjects where contention exists, or that rhetoric is the combination of five canons interacting with each other in a particular situation.  Not to be overlooked in our quest for a satisfactory definition of rhetoric is the equally compelling fact that a rhetoric grounded in choice carries with it a strong ethical dimension." 11 pg 4  

In the 18th and 19th century period the major rhetoricians such as Hugh Blair, George Campbell, and Richard Whately criticized sophistical evasion and the deliberate use of obscurity to conceal thoughts.  Moreover, they condemned all trickery in speechmaking, and gave primacy to a speaker's character.  

In addtional to emphasizing persuasion that permits choice and derives its strength from ethics, rhetoric is, secondly, a dynamic, developing process which is culture bound and multidisciplinary in nature.  ...Contemporary rhetoric is ...sociological in its thrust because of its concern with meaning, communication breakdown, and interpersonal relations.  ...  

Genuine rhetoric (today) occurs when a communicator presents an informative or suasory

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ethical verbal (written or oral) or non-verbal message specifically designed to create a persuasive effect in an audience comprised of readers or listeners who have a choice or perceived choice and the power to modify the exigencies upon which the discourse is contructed.   ... Vital functions of rhetoric live in philosophy ( the study of how we know what we know), anthropology (the study of man's physical, mental characteristics and customs and social relationships)... political science (attempts to marshall the elements of rhetoric in order to acheive the goal of educating and elevating their countrymen in moments of crisis), and most strongly in the social sciences (that seek to modify attitude, appeal to authority, and order facts in accordance with values)." pg 6.   

As we read up on these Western Thinkers, we hope to recapture some of the vim and vigor needed to propel us back into the scene where our words make a difference, and our politics become personal ways to learn to deal with our power issues collectively and responsibly.  

If you are an American, or are affected by Americans, please take some time and review these "In a Nutshell" previews of the works of these people.    

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We must own the power we are asserting in the world and take responsibility for the aggression of some of our current leaders.  We must learn to work the political machinery that is put in place for us so that our liberties and freedoms and the safety of others in the world is protected

Listen for the ethics, logic and passion in the speakers we listen to, and learn to analyze their intentions and their motives in a consciously informed filtering process given us by these, and other like-minded, speakers.  Filter them with some knowledge about what has come before so that you are not subject to dumbed down recycled trash.  

Do not allow stunted rhetoric to persuade you in your life's choices.  If an opinion or point of view does not include goodwill toward fellow members of the world, dish it.   It is not on the healing track...

and believe me, baby....

we need some serious healing around the way we use our words.

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Socrates is the father of many things, but the thing we are most concerned about here is his concept of truth, and how this revelation that he had about truth made such a significant difference for Western Civilization.

In a nutshell, Socrates introduced the concept of truth and what he said was that truth was discovered in an inner (intrapersonal) dialectic one had with him or her self and one's God or Goddess of the day.   

Now in those days, there were many Gods and Goddesses to choose from if you had an issue to resolve, or to pray to for support.   If one was falling in love they would pray to Aphrodite, if going sailing to Poseidon, if contemplating world affairs to Zeus, marriage to Hera, motherhood to Demeter, etc.   

Socrates declared that truth is discovered in the sharing of this intrapersonal information with another.  One's subjective reality, generated by this kind of truth-telling, is validated  when witnessed by the Other.   

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So how this works is: in the process of sharing truths:

I throw out on the table what I discovered in my dialectic with my inner concept of what is good and what is not and how I am going to be in the world, for this day, given the myriad of things I might have learned the day before, and you throw out yours.

I take from yours what resonates for me, and you take from mine what resonates for you, and out of that kind of sharing, a relationship is born.

These relationships make up the network of a society.    

However.... Socrates got an ultimatum from the Aristocracy: take that back or die in the morning.

Socrates was a brave man, and a man with integrity.  Rather than rescind his statement, he chose to drink hemlock in the morning.   He marked his fame by that action, and opened our doors.  

more to come......

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Plato was a student of Socrates, and though he generated the idea of Classical Hierarchies, he did save the concept of truth.

Plato saved the concept of truth by suggesting to the aristocracy that it was possible that everyone does, in fact, have a truth, but each truth is confined to a particular hierarchy of means....

So, together they invented this idea of class structures, where suddenly slaves, gladiators, dancers, merchants, soldiers, chambermaids, noblemen and noblewomen,  prophets and philosopher kings could be recognized as human beings who have a truth, and as a result, a meaningful life, at least at their level of existence.  

The aristocracy cottoned to this idea!   They suddenly could use and be amused!  They could experience something other than guilt or insensitivity to the likes of others they obviously used for their own purposes, and could even consider endowments!  As long as each of these particular classes knew their place and didn't try to take over with their notions of "truth" as being some kind of universal.... well.  It could be fun, after all!

 

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So, where the Artful Aristocracy said no to Socrates, they evolved to a yes for Plato.  

Thus were born the classical hierarchies of mankind that we so rampantly deny in some circles, and so struggle against in others.

But we got our TRUTH>>>>>>>>>

more to come....

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Aristotle was a student of Plato and he discovered that the class structure created by Plato's generation could not suppress the desire or the ability of all people to tell their truth publicly and to rally around their own issues.  

There was no way for the audience to discern the common folk from the philosopher at the podium, once the people caught onto the power of speaking willfully and passionately.

He grew anxious at the public forums, where the podium could be occupied by literally anyone who had the courage and wit to don a toga and wag their tongue!

So Aristotle went back to the drawing board and came up with the three offices of truth, or proofs of truth which he labeled ETHICS, LOGIC, and PASSION.   

With these tools in hand, he felt the public could discern when a speaker's message spoke for the good of mankind, or was self-serving.  

Speaker centered rhetoric came to be influential and persuasive only when the speaker embodied these three proofs of truth.  Speakers who neglected these principles were deemed fools, and the audience were merely amused.  

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They say in today's times, public speaking is one of the most fearful things a person can do, and very few people venture forth.  

We at noodlebrain say it is because people are lacking these tools.  

With these three proofs of truth, if we can ground our speaking in them, we have incredible power and provide a strong place to stand.  They are extremely persuasive in any kind of argument, and provide a trust that has long been absent from the public interest.    

These tools have been missing from our educational system and our legal system for quite some time and we want them back. So we are teaching them here.   

Let's create events and practice, practice, practice!   It's fun and oh so enlightening!

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The first office of truth:

ETHICS:  Ethics is made up of three components according to Aristotle.  

                They are Character, Intelligence and Goodwill.

First Component of Ethics: CHARACTER   

Generating a character, or discovering our character, is what makes each of us distinctly                                   different from everyone else and everyone else knows there simply is no one else like us.                                             It takes a lot of courage, freedom, and a sense of responsibility to bring forth our own                                               character, especially in an economy that demands that we be flies on a wall, that we be                                               seen and not heard, that we know our places, that we withhold our points of view lest we                                             be squashed.  

Yep.  It is really hard, but human nature will not be reduced to a thing without animal nature showing up.  So we might as well avoid all the nasty violence that occurs when we suppress ourselves.  Character work means getting our integrity back to a place of power where we can discover, invent, or rediscover or reinvent the character that is distinctly us, and be very pleased about that!

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The second component of Ethics: INTELLIGENCE

Intelligence means we have the ability to communicate that character in such a way that                                             others know we are distinctly different from anyone else.

We know our intelligence shows up when our characters express what is meaningful for us responsibly and command attention and respect from our listeners.  Intelligence is impressive because not too many people are willing to put their ass on the line and expose their well thought out point of views.  A person of character cannot repress.  A person of character has to be heard, but no one will listen to babble... so intelligence is a second qualifying component of ethics.  When a person has character and intelligence, their words tend to be compelling..

but wait... you must have the third component of ethics to be ethical.  

next page please.....   

    

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The third component of Ethics, without which there can be no ethics: GOODWILL       

Goodwill gives permission to use our character and intelligence in persuasive ways that can be trusted by the self and by others.   The practice of Goodwill means that we will always will good for others and will never ill-will against anyone.  

This is the third and final component of Ethics.  

Character and Intelligence without Goodwill is highly dangerous, because they are powerful and often extremely persuasive standing side by side.

This is because we human beings are drawn to power, and will experience it vicariously through others if we have no character of our own yet developed. So, when an unethical person demonstrates  the power to stand out and be different, and we are unaware of the goodwill component of ethics, we can be unduly influenced and find ourselves trapped in lower states of integrity  where we unknowingly practice disloyalty to ourselves and others.  

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By virtue of the definition of the First Office of Truth known as Ethics, we can easily see that there are industries, which we are calling Machiavellian, that are unethical because they do ill will against others.  Those industries need to be closed.  Specifically we are calling for the dismantling of all corporations that build weapons of destruction, and all organizations that train people in the use of weapons.  We have the rules of commerce, the rules of negotiating conflict,  the use of sanctions, and the use of ethics all built upon language to guide us in the fundamental leadership roles which will guarantee peaceful resolutions to the problems of humanity.

We are an evolved species whose intelligence and character and natural proneness to goodwill has been severely undermined by strategies and tactics to embroil us with the predictable behavior of crabs in a crab pot if we continue to allow this insanity.

Everyone wants a good life.  No one wakes up wanting to kill others.... unless they have been programmed to do so, or their lives have become so torn apart by anger and hatred with no recourse for stability and sanity that survival issues may bring about the necessary rage to kill.

This is the fault of a country's economy and its media.  These can easily be repaired with the political and philosophical will to do so.  But it can only happen when individuals make that choice for themselves and act collectively.  

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The Second Office of Truth is LOGIC or LOGOS

Logic is defined by Aristotle as the ability to demonstrate or refute a claim.

In today's world the only professionals who are committed to demonstrate or refute claims are sales people and lawyers.  They are paid to assert themselves this way, and those assertions are subject to the success or failure of their use of language.

To use logic and to intend to persuade, is to take a stand for or against something.   At an unprofessional level, the ability to argue, debate, reason, or enlighten requires that one have some facility with language.  Arbitrators, mediators, and Moms must use logical persuasion if they want to resolve conflicts that are value centered for the participants of an argument.  

In the arena of employer-employee, management may or may not use logical arguments to win the opinion and commitment of the employee, because the employee is not allowed to argue back.   Oftentimes, illogical arguments, or

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directives are acted upon without much thought or care to the consequences of such actions.    Human beings are trained that a thing cannot be true or false at the same time, and when confronted with such conditions that force catch 22 decision making, people lose grip with logical reality and go "postal".  

When we are trained in critical thinking skills, we learn how to argue logically.   We develop an inner knowledge of our own demands and preferences for the way we want our lives and our contributions to the world of work or the world of family or the social world to be so that our lives have meaning.  

We don't know we have generated meaning until we locate, discover, open to the third office of truth where meaning gets generated:  The Office of Passion.

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The third Office of Truth is Passion or Pathos

The ability to arouse or allay the emotions of an audience is the Third Office of Truth known as Passion and this Office of Truth is where meaning is generated on a subjective level.  Without knowledge of how we feel about things, we have no truth to call our own, and we are rendered emotionally unstable.  

What poses for authenticity are imitational reproductions of learned behavioral modifications modeled by our parents, teachers, and the programming we tune into to learn about our world.   Without some knowledge and power over what excites and calms us we are at the effect of advertising, scams, and emotional triggers that send us into denial or unconsciousness because we do not have the tools to cope with our emotional meaning making centers where our passions live.

We urge people to find out what makes them tick and to withdraw the influence of others until we have our emotional worlds centered and intact.  Otherwise we are

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thrown about by trends, religious zealots, political rhetoricians, and cannot locate our own center.   GO to the module called "Being at the Effect" to learn to build up to the point of owning your own feelings and generating your own truth so that we can each be responsible for what makes us feel good, and what doesn't and then have some power around our political agendas, our TV world, and how we use our labor to buy and sell goods that are good for us instead of defaulting to what is delivered to us by industries that really don't give a damn about the condition of you, your family, or your world.

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"George Campbell , a Scottish Presbyterian minister and educator, wrote in what is called the "Epistomological" school of thought.  He published his Philosophy of Rhetoric in 1776, which is considered one among the greatest books on communication theory written in the modern era.  He brought together the best knowledge available to eighteenth century scholars." (pg 148).  

"Underlying Campbell's philosopy was the idea that rhetoric is a dynamic, developing process.  He most earnestly wished to incorporate into his inventional theory not only relevant classical precepts, but the principal findings of the social and behavior sciences and select experiemental evidence from the natural sciences." ibid

"Included in this most original contribution to rhetorical thought are basic elements of faculty psychology, the laws of association, sympathy, moral reasoning, and what the Scots called "common sense".  The writings of Bacon, Locke, and Hume, reinforced by his own observations and experience, taught him that the mind is separated into faculties.  To Locke's categories of understanding and will, he added imagination and the passions.  These were to be viewed not so much as discrete elements but as a hierarchy, ranging from

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the elementary faculty of the understanding to the more complex faculty of the will. Persuasion, therefore, is the final result of a four step process that starts with instruction, and proceeds through the imagination and passions until it motivates the will.  

Campbell explains these relationships in the following way:" In order to evince the truth considered by itself, conclusive arguments alone are requisite; but in order to convince me by these arguments, it is moreover requisite that they be understood, that they be attended to, that they be remembered by me; and in order to persuade me by them to any particular action or conduct, it is further requisite, that by interesting me in the subject, they may, as it were, be felt.   

It is not therefore the understanding alone that is here concerned.  If the orator would prove successful, it is necessary that he engage in his service all these different powers of the mind, the imagination, the memory, and the passions.  There are not the supplanters of reason, or even rivals in her sway; they are her handmaids, by whose ministry she is enabled to usher truth into the heart, and procure it there a favourable reception.

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.... appeals to understanding, he suggested, consist of explanation and proof.  The communicator may have as his purpose to clarify an unknown doctrine or a complex idea.  When a listener approaches a rhetorical situation with an attitude of disbelief or doubt concerning a thesis, the speaker is constrained to use argument in such a way that conviction is acheived.

.... imagination is "that faculty of mind, whereby it is capable of conceiving and combining things together, which in that combination have neither been perceived by the senses, nor are remembered.... It follows therefore, that such communication forms as fables,  parables, allegories, and poetry are addressed to the imagination; and that part of the discourse most suitable to this appeal is narration.

The stimulation of passions grows naturally out of the descriptions directed to the  imagination.  Through an association of images, Campbell observed, the emotions are stirred.  These lively associations hurry the audience along into feelings of "love, pity, grief, terror, aversion or desire.  Campbell added that the emotions experienced by the auditor are especially strong when they are seen operating in the speaker.  

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The best means for influencing the will, which Campbell called the most difficult task facing a communicator, is to combine in an artful manner strong arguments designed to convince the judgement and graphic emotional appeals related to the passions.  In holding that conviction operates on the understanding and persuasion on the will and resolution, Campbell supported the notion that a conviction-persuasion duality exists.  Such a dichotomy not only was endorsed by Blair but by rhetoricians for generations to come." (pg 149)

The significance of Campbell's belief in the faculties may be seen in his definition of eloquence as "that art or talent by which the discourse is adapted to its end."  In this system, the listener, rather than the occasion or the speaker, becomes the starting point in the construction of a message. " pg 149

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The chapter goes on and on but what is significant for us to know is that all human beings regardless of class, educational levels, or social position have in common four psychological faculties:  

1. the ability to be instructed

2. the ability to have their imaginations aroused

3. the ability to have their passions moved,

4. the ability to have their wills be changed.

Speaker Centered Rhetoric, where the speaker was on the hot plate to fulfill on the three offices of truth, now shifted to "Audience Centered Rhetoric", where the goals were to guide the audience to a specific point, by objective.  

This new information gave way to the ability of people in power to influence masses, via a variety of forms: education, regulation, social stigma, and advertising.  

This shift in persuasive rhetoric laid the groundwork for the industrial revolution, motivating people by the masses, a practice today that people do for themselves when they turn on their TV.  

more to come...... this guy was a very smart guy!

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"By common consent Kenneth Burke ranks as the foremost rhetorician in the twentieth century.  ... The legacy Burke has left to communication theory and literary criticism is remarkable in its conception and execution.  

Here are but a few of the terms he has used which are now an essential part of the rhetoric of Western thought: (1) dramatism; (2) pentad (act, agency, agent, scene, and purpose); (3) identification; (4) consubstantiality (of the same substance, from the same background); (5) motives; and (6) magic.  As a model of criticism the "pentad" had perhaps surpassed neo-Aristotelianism as a type of methodology to examine rhetorical transactions in the 1970's.  And the term "identification" has enhanced our understanding of ethical proof, rhetorical stance, and audience analysis and adaptation.  But it is the concept of "motives" which most appropriately explains Burke's principal contribution to the vocabulary of what might be called a "new rhetoric".

In its most common use, a motive today is frequently labeled as the cause of an action.  Thus, one's motive for attending college may perhaps be the belief that a college diploma will guarantee a good job in the future.  Burke does not ascribe this meaning to

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"motive", however.  Rather he uses "motive" as a label for completed action. "From this

viewpoint," Leonard Hawes tells us, "language frequently is used to label behavior after

it has been enacted.  Language fits and adjusts behavior to a symbolically created world."

More than most of his contemporaries, Burke best personifies the sociological thrust that typifies modern rhetoric.  In his two volumes, The Grammar of Motives and The Rhetoric of Motives, he employs the phrase "human relations" at least twelve times.  This accounts for his great concern with the problem of division or estrangement that separates men. " pg 312

According to Burke, "Rhetoric [comprises] both the use of persuasive resources (rhetorica utens, as with the Phillipics of Demosthenes) and the study of them (rhetorica docens, as with Aristotle's treatise on the 'art' of Rhetoric)."  The "basic function of rhetoric" is the "use of words by human agents to form attitudes or to induce actions in other human agents..."  It is "rooted in an essential function of language itself, a function that is wholly realistic, and is continually born anew; the use of language as a symbolic

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mean of inducing cooperation in beings that by nature respond to symbols." pg 314

The basis of rhetoric lies in "generic divisiveness which, being common to all men, is a universal fact about them, prior to any divisiveness caused by social classes.  Out of this emerge the motives for linguistic persuasion.  Then, secondarily, we get the motives peculiar to particular economic situations.  In parturition begins the centrality of the nervous system.  The different nervous systems, through language and the ways of production, erect various communities of interests and in-sights, social communities varying in nature and scope.  And out of the division and the community arises the 'universal' rhetoric situation."

Burke devotes 131 pages to a discussion of traditional principles of rhetoric, reviewing Aristotle, Cicero, Quintilian, St. Augustine, the Mediaevalists, an such more recent writers as De Quincey, De Gourmont, Bentham, Marx, Veblen, Freud, Mannheim, Mead, Richards , and others, noting the "wide range of meanings already associated with rhetoric, in ancient texts..."  Thus he comes upon the concept of rhetoric as "persuasion"; the nature

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of rhetoric as "addressed" to an audience for a particular purpose; rhetoric as the art of "proving opposites"; rhetoric as an "appeal to emotions and prejudices"; rhetoric as "agonistic"; as an art of gaining "advantage"; rhetoric as "demonstration"; rhetoric as the verbal "counterpart" of dialectic; rhetoric, in the Stoic usage, as opposed to dialectic; rhetoric in the Marxist sense of persuasion "grounded in dialectic" whereas he finds that these meanings are "often not consistent with one another or even flatly at odds" he believes that they can all be derived from "persuasion" as the "Edenci" term, from which they have all "Babylonically" split, while persuasion, in turn "involves communication by the signs of consubstantiality, the appeal of identification."  

As the "simplest case of persuasion" Burke notes that "You persuade a man only insofar as you can talk his language by speech, gesture, tonality, order, image, attitude, idea, identifying your ways with his."  pg 315

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... put identification and division ambiguously together and you have the characteristic invitation to rhetoric.... Here is a major reason why rhetoric, according to Aristotle, 'proves opposites'.  pg 316.

to be continued.....  Burke's analysis of Hitler's rhetoric.......

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"RADICAL HONESTY: How to Transform your Life by Telling the Truth".  Brad A Blanton, Ph.D. A Dell Trade Paperback, 1996.  

We are reprinting excerpts of Dr. Blanton's book here to bring home the importance of telling the truth in our lives.  We feel that we have lost touch with the power of truth, and have adapted current Machiavellian modes of pretense and artifice to get by.   We are sharing Blanton's work to turn on to the fact that we are not alone in our misery when we lie.   It behooves all of us to learn to tell the truth because it impacts our lives adversely when we do not.

"We all lie like hell.  It wears us out.  It is the major source of all human stress.  Lying kills people.  ..... The kind of lying that is most deadly is withholding, or keeping back information from someone we think would be affected by it.  Psychological illness of the severest kind is the result of this kind of lying.   Psychological healing is possible only with the freedom that comes from not hiding anymore.  Keeping secrets and hiding from other people is a trap.  Adolescents spend most of their time playing this hide-and-seek game.  The better you are at getting by with playing hide-and-seek during adolescence, the harder    

ED@DE>Z0E "W0S(PG 2 D@:Ol~E _ 21

it is to grow up.  "Important" secrets and all the plotting and cogitation that go with them are all bullshit." pp xxv-xxvi.

If Blanton is telling the truth, then we have a good reason for giving up the lies that we tell in life.  Having learned the Three Offices or Proofs of Truth is key...we can recognize when truth exists, and trust ourselves and eventually Others.   When we trust ourselves, we can produce results that make a difference to Others.  This difference we make brings substance and confidence to our self concepts, and generates self esteem.

"People say modern life is stressful.  Stress is not a characteristic of life or time, but of people.  Stress does not come from the environment, it comes from the mind of the individual under stress.  We make certain assumptions about the world, and we become attached to those assumptions.  We suffer from thinking.  We worked too hard to learn our ideas about the world to give them up.  Like poker players who have already lost too much, we desparately double the bet in hopes of forcing fate to give us a good card.  We think about things too much and too seriously and we suffer a great deal from trying to make the

world match our thinking.  We complain about how the world fails to live up to our  

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expectations.  We think about how life doesn't live up to its billing, and how it should, and how it is rotten that it doesn't, and how we should somehow fix it.  Many people think themselves to death.

"In order to survive, we have to apply what we have learned from experience.  But it is equally true that in order to thrive,---- in order to stay alive--- we have to overcome continually what we have previously learned.  If we don't somehow get rescued from our assumptions about life, they devour us.  Rescue involves recognizing that the assumptions we so stubbornly cling to as truths are, in fact, decisions we have made about what 'should be true' based on past experiences."

And if it doesn't line up properly, we think we are damaged and seek some kind of help from such a defeated position... or maybe we go the other way, and become arrogant or aggressive about being superior, and use that image to keep people at bay.  It is much smoother and nicer if we all just get on the same page and tell the truth.... B. Blanton's "Three Levels of Telling the Truth"; pp 49-72

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"Level One: Revealing the Facts.

"Revealing the facts is the first level of telling the truth, and is simply a matter of clearing up lies from the past as well as the false presentation of oneself as it is being maintained through withholding crucial information from others who may be affected by that information.

"Level Two:  Honesty About Current Thoughts and Feelings

"Honesty About Current Thoughts and Feelings is to begin to speak forth the emotional truth and the truth of one's judgments, and to reveal one's constantly active, secret mind.  You begin the practice of admitting how you feel when you feel it, speaking your judgments of others out loud, and constantly revealing your own petty and condescending ways...it is damn hard work and never ends.

"Honesty is the only kind of behavior that can bring about a response of trust.  Trust is my response to a person that I know I can believe.  Even if I dislike a person, I can trust him if he is honest with me, and I can respect his willingess to be himself honestly. "

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"...Likewise, honesty does not always bring a response of love, but it is absolutely essential to it."

(pp57).

"Level Three:  Exposing the Fiction

"Imagine living out the transformations D.H. Lawrence describes!  This is the third level of telling the truth: the place where telling the truth and living the truth become the same.  This is the place of which the Hindus say 'If you speak the truth long enough, your word becomes universal law.'   

"The third level of truth occurs when you admit that who you are is not who you have been

pretending to be.  What you have been selling other people on, and selling yourself on, is not who you are.   You don't really know who you are.  You confess disillusionment with beliefs you used to stand for, and various sales pitches you did and still do for your act.  

"This is at first embarrassing, then for a while something to brag about, and then just a description of what happened to you in the course of growing up."

more to come.......

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Introduction

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1.  Socrates

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2.  Plato

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3.  Aristotle

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4.  George Campbell

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5.  Gregory Bateson

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6.  Brad Blanton, Ph.D

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Introduction

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1.   Krishnamurti

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2.  

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3.  

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The East Indian Thinkers cited here are some of our mentors from the subcontinent of India.  

We cite from thinkers from ancient and contemporary times.  These people wrote about their ideas, and points of view in the classical writings of their cultures made timeless and applicable today.

We begin with Krishnamurti, first with a forward by way of introduction to his work by Aldous Huxley, and cite portions of his book published in 1954 titled "The First and Last Freedom".  

Here is a place to get your feet wet in culture shock material...whenever one opens to another point of view that is different from the predictable point of view one holds, the first response is defensiveness and wrong making.  Try to observe this phenomenon in yourself and breathe deeply to be able to hear the voice of the writer.

Then we can open to another cultural perspective engaged in truth and meaningful dialogue about issues of universal importance.   

Our first mentor is Krishnamurti from India.  Please hit the button on the left with his name on it!

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The First and Last Freedom, J. Kristnamurti with a foreword by Aldous Huxley, 1954, 1975 by Kristnamurti Foundation Trust Limited, First Paperback edition: Harper & Row 1975.  

Foreword by Aldous Huxley

to be continued....

ALERT>>>>>> we jump ahead to Krishnamurti's dialogue on Nationalism in hopes to annihilate any current stupidity on the subject regarding the insane acts of our current Bush Administration....

2. ON NATIONALISM

Question:  What is it that comes when Nationalism goes?  

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Krishnamurti:   Obviously, intelligence.  But I am afraid that is not the implication in this question.  The implication is, what can be substituted for nationalism?  Any subsitution is an act which does not bring intelligence.  If I leave one religion and join another, or leave one political party and later on join something else, this constant substitution indicates a state in which there is no intelligence.  

How does nationalism go? Only by our understanding its full implications, by examining it, by being aware of its significance in outward and inward action.  Outwardly it brings about divisions between people, classificiations, wars and destruction, which is obvious to anyone who is observant.  Inwardly, psychologically, this identification with the greater, with the country, with an idea, is obviously a form of self-expansion.  

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Living in a little village or a big town or whatever it may be, I am nobody; but if I identify myself with the larger, with the country, if I call myself a Hindu, it flatters my vanity, it gives me gratification, prestige, a sense of well being; and that identification with the larger, which is a psychological necessity for those who feel that self-eapansion is essential, also creates conflict, strife, between people.  

Thus nationalism not only creates outward conflict but inward frustrations; when one understands nationalism, the whole process of nationalism, it falls away.  The understanding of nationalism come through intelligence, by carefully observing, by probing into the whole process of nationalism, patriotism.  Out of that examination comes intelligence and then there is no more substitution of something else for nationalism.  

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The moment you substitute religion for nationalism, religion becomes another means of self-expansion, another source of psychological anxiety, a means of feeding oneself through a belief.  Therefore any form of substitution, however noble, is a form of ignorance.  

It is like a man substituting chewing gum or betel-nut or whatever it is for smoking, whereas if one really understands the whole problem of smoking, of habits, sensations, psychological demands and all the rest of it, then smoking drops away.  You can understand only when there is a development of intelligence, when intelligence is functioning, and intelligence is not functioning when there is substitution.  Substitution is merely a form of self-bribery, to tempt you not to do this but to do that.

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Nationalism, with its poison, with its misery and world strife, can disappear only when there is intelligence, and intelligence does not come merely by passing examinations and studying books.  Intelligence comes into being when we understand problems as they arise.  When there is understanding of the problem at its different levels, not only of the outward part but of its inward, psychological implications, then, in that process, intelligence comes into being.

So when there is intelligence there is no substitution; and when there is intelligence, then nationalism, patriotism, which is a form of stupidity, disappears.  

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Introduction

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1.  Lao Tsu  

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2.  Confucius

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3.  Buddha  

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4.   

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5.  

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6.  

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Eastern Thinkers under construction....

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Introduction

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1.  

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2.  

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3.  

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4.  

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5.  

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6.  

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Russian Thinkers under construction...

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Introduction

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1. Kahlil Gabran  

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2. HAFIZ- 1320-1389

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3.  

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4.  

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5.  

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Kahlil Gabran wrote the famous book called The Prophet... and the story was told in Baghdad.  

Remember the wonderful stories?

to be continued

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HAFIZ- 1320-1389....

Shams-ud din Muhammad is the most beloved poet of Persia.   Born is Shiraz, he lived at about the same time as Chaucer in England and about one hundred years after Rumi.  He spent nearly all his life in Shiraz, where he became a famouse Sufi master.  When he died he was thought to have written an estimated 5,000 poems, of which 500 to 700 have survived.  His Divan (collected poems) is a classic in the literature of Sufism.   The work of Hafiz became known to the West larglely through the efforts of Goethe, whose enthusiasm rubbed off on Ralph Waldo Emerson, who translated Hafiz in the nineteenth century.   Hafiz's poems were also admired by such diverse writers sas Nietzche, Pushkin, Turngenev, , Carlyle, and Garcia Lorca; even Sherlock Holmes quotes Hafiz in one of the stories by Arthur Conan Doyle.  In 1923, Hazrat Inayat Khan, the Indian teacher often credited with bringing Sufism to the West, proclaimed that "the words of Hafiz have won every heart that listens."

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