In Provocations of Virtue, John Duffy explores the indispensable role of writing teachers and scholars in counteracting the polarized, venomous “post-truth” character of contemporary public argument. Teachers of writing are uniquely positioned to address the crisis of public discourse because their work in the writing classroom is tied to the teaching of ethical language practices that are known to moral philosophers as “the virtues”—truthfulness, accountability, open-mindedness, generosity, and intellectual courage. Drawing upon Aristotle’s Nicomachean Ethics and the branch of philosophical inquiry known as “virtue ethics,” Provocations of Virtue calls for the reclamation of “rhetorical virtues” as a core function in the writing classroom. Duffy considers what these virtues actually are, how they might be taught, and whether they can prepare students to begin repairing the broken state of public argument. In the discourse of the virtues, teachers and scholars of writing are offered a common language and a shared narrative—a story that speaks to the inherent purpose of the writing class and to what is at stake in teaching writing in the twenty-first century. This book is a timely and historically significant contribution to the field and will be of major interest to scholars and administrators in writing studies, rhetoric, composition, and linguistics as well as philosophers and those exploring ethics.

After Plato redefines the relationships of rhetoric for scholars, teachers, and students of rhetoric and writing in the twenty-first century. Featuring essays by some of the most accomplished scholars in the field, the book explores the diversity of ethical perspectives animating contemporary writing studies—including feminist, postmodern, transnational, non-Western, and virtue ethics—and examines the place of ethics in writing classrooms, writing centers, writing across the curriculum programs, prison education classes, and other settings. When truth is subverted, reason is mocked, racism is promoted, and nationalism takes center stage, teachers and scholars of writing are challenged to articulate the place of rhetorical ethics in the writing classroom and throughout the field more broadly. After Plato demonstrates the integral place of ethics in writing studies and provides a roadmap for future conversations about ethical rhetoric that will play an essential role in the vitality of the field. Contributors: Fred Antczak, Patrick W. Berry, Vicki Tolar Burton, Rasha Diab, William Duffy, Norbert Elliot, Gesa E. Kirsch, Don J. Kraemer, Paula Mathieu, Robert J. Mislevy, Michael A. Pemberton, James E. Porter, Jacqueline Jones Royster, Xiaoye You, Bo Wang

During the British Enlightenment, the correlation between effective communication and moral excellence was undisputed—so much so that rhetoric was taught as a means of instilling desirable values in students. In Rhetorical Style and Bourgeois Virtue, Mark Garrett Longaker explores the connections between rhetoric and ethics in the context of the history of capitalism. Longaker’s study lingers on four British intellectuals from the late seventeenth to the mid-nineteenth century: philosopher John Locke, political economist Adam Smith, rhetorical theorist Hugh Blair, and sociologist Herbert Spencer. Across one hundred and fifty years, these influential men sought to mold British students into good bourgeois citizens by teaching them the discursive habits of clarity, sincerity, moderation, and economy, all with one incontrovertible truth in mind: the free market requires virtuous participants in order to thrive. Through these four case studies—written as biographically focused yet socially attentive intellectual histories—Longaker portrays the British rhetorical tradition as beholden to the dual masters of ethics and economics, and he sheds new light on the deliberate intellectual engineering implicit in Enlightenment pedagogy.

A great many religious people undertake, at least for a time, a serious dedication to prayer. They are moved by a longing for a deeper encounter with God, and the possibility of this beckons them as a distant light at night on the sea. Yet far fewer in number become true contemplative souls, for it is difficult to continue the quest for God in the face of many obstacles. For those who are spiritually courageous and full of desire for God, this book cannot but provoke them to begin or to persevere in this ultimate adventure in life-the more complete discovery of the living God. Thematically unified by the notion of God's ultimate transcendence to our limited human knowledge, Contemplative Provocations offers a rich profusion of insights on the life of prayer and the pursuit of God. A key to spiritual growth is the understanding that the hiddenness of God becomes a paradox in the experience of a soul seeking him wholeheartedly. Rather than enjoying a more intimate familiarity with God, the soul advancing in prayer is likely to experience more intensely, more provocatively, the concealment of God. This surprising truth undergirds true contemplative prayer. It is a reason why every contemplative soul, and every saint, is inflamed with a never satisfied thirst for God.

If material bodies have inherent, animating powers—or virtues, in the premodern sense—then those bodies typically and most insistently associated in the premodern period with matter—namely, women—cannot be inert and therefore incapable of ethical action, Holly Crocker contends. In The Matter of Virtue, Crocker argues that one idea of what it means to be human—a conception of humanity that includes vulnerability, endurance, and openness to others—emerges when we consider virtue in relation to modes of ethical action available to premodern women. While a misogynistic tradition of virtue ethics, from antiquity to the early modern period, largely cast a skeptical or dismissive eye on women, Crocker seeks to explore what happened when poets thought about the material body not as a tool of an empowered agent whose cultural supremacy was guaranteed by prevailing social structures but rather as something fragile and open, subject but also connected to others. After an introduction that analyzes Hamlet to establish a premodern tradition of material virtue, Part I investigates how retellings of the demise of the title female character in Chaucer's Troilus and Criseyde, Henryson's Testament of Cresseid, and Shakespeare's Troilus and Cressida among other texts structure a poetic debate over the potential for women's ethical action in a world dominated by masculine violence. Part II turns to narratives of female sanctity and feminine perfection, including ones by Chaucer, Bokenham, and Capgrave, to investigate grace, beauty, and intelligence as sources of women's ethical action. In Part III, Crocker examines a tension between women's virtues and household structures, paying particular attention to English Griselda- and shrew-literatures, including Shakespeare's Taming of the Shrew. She concludes by looking at Chaucer's Legend of Good Women to consider alternative forms of virtuous behavior for women as well as men.

(Book One of the Seven Gods) By the King's Edict, men have been banned from performing on stage. Everyone else is still out for blood. Sabajan Hollant, director and co-founder of the celebrated Lord Chancellor's Players, has one resolution: This time they're going to do it right. If they want to keep their noble patron-hell, if they want to stay in the theater business at all-they're going to have to keep their hands clean. No accidents, no rising to other troupes' provocations and taunts, and certainly no more duelling in the streets. But their arch-rivals have different plans, and soon enough, Saba and her troupe are caught up once again in an escalating drama of revenge, betrayal, and outright sabotage. The men may have started this war-but Saba and her remaining players are going to end it.