This important volume explores alternative ways in which those involved in the field of speech communication have attempted to find a philosophical grounding for rhetoric. Recognizing that rhetoric can be supported in a wide variety of ways, this text examines eight different philosophies of rhetoric: realism, relativism, rationalism, idealism, materialism, existentialism, deconstructionism, and pragmatism. The value of this book lies in its pluralistic and comparative approach to rhetorical theory. Although rhetoric may be the more difficult road to philosophy, the fact that it is being traversed by a group of authors largely from speech communication demonstrates important growth in this field. Ultimately, there is recognition that if different thinkers can have solid reasons to adhere to disparate philosophies, serious communication problems can be eliminated. Rhetoric and Philosophy will assist scholars in choosing from among the many philosphical starting places for rhetoric.

This book, originally published in 1989 discusses an issue central to all philosophical argument – the relation between persuasion and truth. The techniques of persuasion are indirect and not always fully transparent. Whether philosophers and theoreticians are for or against the use of rhetoric, they engage in rhetorical practice none the less. Focusing on Plato, Descartes, Kant, Kierkegaard, Nietzsche and Wittgenstein, this book uncovers philosophical rhetoric at work and reminds us of the rhetorical arena in which philosophical writings are produced and considered.

Plato isn’t exactly thought of as a champion of democracy, and perhaps even less as an important rhetorical theorist. In this book, James L. Kastely recasts Plato in just these lights, offering a vivid new reading of one of Plato’s most important works: the Republic. At heart, Kastely demonstrates, the Republic is a democratic epic poem and pioneering work in rhetorical theory. Examining issues of justice, communication, persuasion, and audience, he uncovers a seedbed of theoretical ideas that resonate all the way up to our contemporary democratic practices. As Kastely shows, the Republic begins with two interrelated crises: one rhetorical, one philosophical. In the first, democracy is defended by a discourse of justice, but no one can take this discourse seriously because no one can see—in a world where the powerful dominate the weak—how justice is a value in itself. That value must be found philosophically, but philosophy, as Plato and Socrates understand it, can reach only the very few. In order to reach its larger political audience, it must become rhetoric; it must become a persuasive part of the larger culture—which, at that time, meant epic poetry. Tracing how Plato and Socrates formulate this transformation in the Republic, Kastely isolates a crucial theory of persuasion that is central to how we talk together about justice and organize ourselves according to democratic principles.

By going back to the Italian humanist tradition and aspects of earlier Greek and Latin thought, Ernesto Grassi develops a conception of rhetoric as the basis of philosophy. Grassi explores the sense in which the first principles of rational thought come from the metaphorical power of the word. He finds the basis for his conception in the last great thinker of the Italian humanist tradition, Giambattista Vico (1668-1744). He concentrates on Vico's understanding of imagination and the sense of human ingenuity contained in metaphor. For Grassi, rhetorical activity is the essence and inner life of thought when connected to the metaphorical power of the word. Originally published in English in 1980, Rhetoric as Philosophy has been out of print for some time. In his foreword to this reprint edition, Burke scholar Timothy W. Crusius rues the lack of concentrated attention to Grassi because "what he had to say about rhetoric is at least as significant as, for example, what Kenneth Burke taught us".

The book claims that philosophy can be defined by its distinct rhetoric. This rhetoric is shaped by two values: humanism and critique. Humanism is defined as preferring the individual human deliberation to any external authority or method. Self-conviction is the touchstone of truth in philosophy. Critique is defined as suspecting your beliefs and convictions. This is the reason why the book uses Nietzsche’s definition of "the will to truth" – "the will not to deceive, not even myself" – for explaining the nature of philosophical thinking and argumentation. This rhetorical analysis reveals that the danger of self-deception is a constitutive yet irresolvable problem of philosophy. The subjects of the book are: the relations between philosophy and rhetoric, the speaker and the addressee of philosophical arguments, the subordination of logic to rhetoric in philosophy and the philosophical problem of self-deception. This work, unburdened with philosophers’ jargon, fits well in the current critical debate about the relevance of pragmatic features of the concepts of subjectivity and truth.