The epistemology and ontology of invention in classical and Augustinian rhetoric (Gorgias, Plato, Cicero, Saint Augustine).

摘要

St. Augustine's view of rhetoric has presented a puzzle to rhetorical theorists. He maintains a generally positive view of classical rhetoric, while at the same time emptying it of worth in obtaining the ends of Christian oratory. One of the most important transformations Augustine makes to classical rhetoric is found in the canon of invention. His adaptation centers upon the ontological and epistemological presuppositions that are inherent in rhetorical invention. A rhetorical epistemology refers to the nature and limit of knowledge, how knowledge is obtained and to what extent that knowledge can be shared with others through language. As the basis of deriving knowledge, invention is where epistemological theory meets rhetorical practice. A rhetorical ontology refers to assumptions of what would have to exist for the rhetor's theory to be true.; Augustine receives the tradition of rhetorical invention from Gorgias, Plato, and Cicero. Each rhetorical theorist requires their respective orator to have knowledge, but the nature and extent of knowledge vary according to the epistemological assumptions. Augustine suggests that the ideal orator should have broad knowledge, but this knowledge is neither necessary nor sufficient for the Christian orator whose knowledge derives ultimately from the Word made flesh, and the word of God. Invention for Augustine becomes a dynamic encounter with the W/word of God.; The rhetorical ontology of each theorist reveals assumptions about the descriptive nature of language. Three “ontological gaps” are detailed and how each theorist bridges these “gaps” reveals their authority of language. The authority of language is what justifies the orator's use of language. Augustine views the authority of language as the Word made flesh. The incarnation of Christ as the spoken Word of God becomes for Augustine the source and goal of all rhetorical encounters, which changes the consequential nature of language. The aim of persuasion becomes the aim of clarity by which Christ, the Internal Teacher, instructs the auditor and creates a community that exemplifies the twin loves of God and neighbor. In Augustine, the rhetorical tradition finds its sharpest critic and most able defender, and through rhetoric Augustine finds a useful tool to enjoy God.