Kenneth Duva Burke (1897-1993) was an American literary theorist, poet, essayist, and novelist, who wrote on 20th-century philosophy, aesthetics, criticism, and rhetorical theory. As a literary theorist, Burke was best known for his analyses based on the nature of knowledge. One of the first individuals to stray away from more traditional rhetoric and view literature as “symbolic action,” Burke was unorthodox, concerning himself not only with literary texts, but with the elements of the text that interacted with the audience: social, historical, political background, author biography. “It is not our purpose to discover Burke’s indebtedness, conscious or unconscious, to Aristotle. The problem of influence is a difficult one and it is not at issue here. Rather, we merely hope to discover in what respects Burke’s rhetorical theory and Aristotle’s appear to be like or unlike. “We shall attempt, first of all, to set forth Kenneth Burke’s basic assumptions regarding the nature of man, society, and the function of the speaker in that society. With these assumptions serving as the matrix of his theory, we shall next attempt to make Burke’s theory of rhetoric explicit. We shall consider Burke’s conception of (1) the function of rhetoric, (2) its definitions, (3) its scope, and (4) the methodological devices of which it makes use. Finally, using this same fourfold perspective, we shall compare Burke’s conception of rhetorical theory with Aristotle’s.”—L. Virginia Holland

How to use philosophy and music to open your horizons and enjoy being yourself, put theory to work, and help you experience personal growth is discussed in A Marriage of Philosophy and Music. It is all about "after." After having a liberal education, you are comfortable in modern culture, and after further education and becoming a specialist in some field, you enjoy using your skills. We learn the ideas and methods of many social cultures and our own chosen specialty, but we often neglect the liberal art of disciplining and enjoying the ideas and methods of our own individuality. This book offers a path toward the education of privacy, with the key words being selection, design, and beauty. The book relates five areas of general human interest: spirituality, philosophy, science, art, and body awareness. The interrelation is accomplished by using personal patterns of experience that are available from philosophy and music. Because of the plurality of subject matters and methods used in philosophy and music, their patterns of discipline are comparable to self-discipline. A Marriage of Philosophy and Music attempts to create a path in this direction, because besides the enjoyment of social culture and personal skills, there is enjoyment in being yourself, which is a neglected liberal art.

This groundbreaking new source of international scope defines the essay as nonfictional prose texts of between one and 50 pages in length. The more than 500 entries by 275 contributors include entries on nationalities, various categories of essays such as generic (such as sermons, aphorisms), individual major works, notable writers, and periodicals that created a market for essays, and particularly famous or significant essays. The preface details the historical development of the essay, and the alphabetically arranged entries usually include biographical sketch, nationality, era, selected writings list, additional readings, and anthologies

Mencius (385–303/302 BCE) and Aristotle (384–322 BCE) were contemporaries, but are often understood to represent opposite ends of the philosophical spectrum. Mencius is associated with the ecological, emergent, flowing, and connected; Artistotle with the rational, static, abstract, and binary. Douglas Robinson argues that in their conceptions of rhetoric, at least, Mencius and Aristotle are much more similar than different: both are powerfully socio-ecological, espousing and exploring collectivist thinking about the circulation of energy and social value through groups. The agent performing the actions of pistis, "persuading-and-being-persuaded," in Aristotle and zhi, "governing-and-being-governed," in Mencius is, Robinson demonstrates, not so much the rhetor as an individual as it is the whole group. Robinson tracks this collectivistic thinking through a series of comparative considerations using a theory that draws impetus from Arne Naess's "ecosophical" deep ecology and from work on rhetoric powered by affective ecologies, but with details of the theory drawn equally from Mencius and Aristotle.