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academics. Clarke notes that such institutions are doing so since "every 10 years or so most institutions take a hard look at the structure and emphasis of their core curriculum to see whether adjustments or even major restructuring is in order". Thus, eloquentia perfecta has been researched and incorporated much more recently, not that has been absent in Jesuit education completely, but the key term and attention to it has. In a sense, Jesuit institutions are beginning to explicitly teach eloquentia perfecta rather than implicitly. However, this concept will only continue to progress and change with the digital age, as students and the population as a whole have so many means of communication. It is the responsibility of the Jesuit institutions to uphold the concept and teachings of eloquentia perfecta, one that may even affirm the Jesuit identity among these institutions. Although Jesuit rhetoric promotes the study of eloquentia perfecta, by 20th midcentury in the United States, Jesuit rhetorical studies differed little in comparison to rhetorical studies in non-Jesuit
Schools. This is due to the similarity of the fundamental study of
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very much alive. Through both digital technology and verbal communication, eloquentia perfecta continues to carry on the original goal of rhetorical eloquence to spread justice to all. Many of the Jesuit scholars have had to really adapt to new medians of expression and constantly have to recreate lesson plans for students to adapt to current societal standards. As stated by Morgan T. Reitmeyer and Susan A. Sci in their article "How To Talk
Ethically: Cultivating the Digital Citizen through Eloquentia Perfecta": "News is no longer something to simply consume; rather it is something to which we are compelled to respond within a wide array of media."
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given to
Gaffigan because of her constant dedication to capturing the core significance of humanity. As a public figure, and social activist, she shines light on the idea that humanity is full of flaws that must be addressed. She bases her career on bringing people from all over the world together through skepticism, errors and uncertainty. As she receives much of her inspiration through Catholic religion, one of her most inspirational quotes to live by is by St. Ignatius of Loyola, founder of Society of Jesus, which reads, "Love ought to manifest itself in deeds rather than in words", and spreads this faith through her many social platforms.
1789:, non-Jesuit colleges began to differ in the curriculum. This divergence was due to the molding of non-Jesuit schools by the elective system, while Jesuit colleges conserved classical courses involving Greek and Latin literature. This however did not stick and there was a decline in the teachings of Latin especially. In 1814, there was an official restoration of the society which the phrase Eloquentia Perfecta lived through. A type of eloquence not often talked about is the heroic. This term combines human skill and divine inspiration which has come from informed thinking, moral discernment, and civic responsibility.
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institutions and their corresponding eloquentia perfecta rhetorics have grown in the United States and worldwide, the number of active Jesuit individuals has dropped over the past fifty years, going from 36,000 in the 1960s to approximately 19,000 in 2013 (with many of those 19,000 being in retirement age). Many of these modern
Jesuits do their work through Jesuit ministries and other social justice organizations worldwide, with only 5.8% of Jesuit-school faculty and staff directly belonging to the Jesuit community.
1770:, the course of rhetorical art complements the other foundation courses with topics such as ethics and communication, virtue and authority, knowledge and social obligation.” In sum, the courses offered at a school with Jesuit values aim to foster critical thinking, moral reflection, and articulate expression. A Jesuit education centers itself around the goal to provide its students with “the ability to use speech and writing effectively, logically, gracefully, persuasively, and responsibly”.
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the nature of the soul, must find out the class of speech adapted to each nature, and must arrange and adorn his discourse accordingly, offering to the complex soul elaborate and harmonious discourses, and simple talks to the simple soul. Until he has attained to all this, he will not be able to speak by the method of art, so far as speech can be controlled by method, either for purposes of instruction or of persuasion. This has been taught by our whole preceding discussion.
1777:. There is a new focus on combining written and oral rhetoric, speaking and listening with writing and reading. Media is becoming the biggest way to receive messages across the world, but it is also one of the greatest mediators. Jesuit schools are also engaging literacy with other forms of expression such as the new digital revolution and new media technologies which are visual, aural, kinesthetic, and verbal.
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1754:, explains that there are three objectives to Jesuit rhetoric that focuses on "reconnecting with the question of purpose in education". The first is that Jesuit rhetoric provides students with the knowledge, skills, and judgment that enables them to do something within their current society such as training for real-world issues with eloquence. The second of the three objectives is
1555:(1491–1556) who was a Basque nobleman and soldier. After having his leg broken by a cannonball in battle, Ignatius spent time recovering and studying scripture. During his convalescence he underwent a spiritual awakening and decided to dedicate his life to serving God. He also decided that the best way to do this was to continue his education and join the clergy.
1701:, took place from 1962 to 1965. After the council, members of the Jesuit academic world began taking into account the characteristics of a contemporary world that was evolving at a quick pace. The Society's new goal at this time was to consolidate the identity of Jesuit education, and to achieve this they sought out particular ways of teaching.
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and influence someone else's mind. Jesuit rhetoric is often presented with strong emotions. It is important to know what the perfect orator is also considering of the safety and welfare of the whole community and not only their own dignity. Jesuit schools aim to promote eloquentia perfecta by educating their students into ideal
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Instagram) allow people to integrate their personal insight and moral judgments to their followers. There are many famous people who use their public voice on these platforms in society to relay eloquent, justice-based messages. Many of these messages relate to real-life issues within different cultures around the world.
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St. Paul and Isaiah. Caussin stated, "In this incident appears how weak and meager is human eloquence, compared with the divine ... Paul demolished the machinations of that rhetorician with a crushing blow of the spirit." Heroic eloquence is a combination of "human skill and divine inspiration."
1796:(LMU), concluded that "an optimal orator would combine written and oral language concepts such as morality or ethics and intelligence". This concept has expanded from education in Jesuit colleges and preaching this tradition and guiding Spiritual Exercises to courses in American colleges such as LMU,
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was aimed to produce a
Christian version of a classical ideal speaker, one who is good in writing and presenting for the common good. This has remained the Jesuit goal over the last three and a half centuries. Rhetoric can be described as the way one arranges and expresses a thought in a way to adapt
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was a French Jesuit who theorized that there were three types of eloquence: human, divine, and heroic. These three distinguished types of eloquence each carry unique qualities. Caussin said that human eloquence is natural and admirable. Divine eloquence could be carried out by divine figures such as
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As John
Callahan, S.J. says in his essay Jesuits and Jesuit Education, “no longer is Jesuit education the exclusive property of Jesuits. Rather, Jesuits and Jesuit education is the property of all the men and women who work in educational institutions which claim the Ignation heritage.” While Jesuit
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with their emphasis on verbal dialogue and written conversation. Schools should strive to encompass what makes Jesuit education distinctive and incorporate rhetoric tradition in all historically rich aspects. True eloquence was thought to only exist when one was the perfect orator as the good person
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The core curriculum at
Fordham University now incorporates four eloquentia perfecta seminars, differing from other classes in their direct focus on written and oral skills of communication. Fordham is not the only Jesuit institution to begin experimenting ways to incorporate this concept into modern
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by incorporating critical thinking, civic responsibility, and ethics into a Jesuit rhetoric curriculum in colleges. Jesuit rhetoric has evolved from teaching, preaching, running missions, as well as hearing confessions. While their teachings have stayed fairly similar, Jesuits changed their phrasing
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Many scholars might have the assumption that the original traditions of eloquentia perfecta have been erased in the later century, both through religious and academic teachings. However, though the term has been altered to fit modern society communication, the traditional teachings of the topic are
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While the Ratio
Studiorum description of rhetoric emphasized only oratory and poetry, today's Jesuit rhetorical education accepts the appreciation of multiple genres in different media These rhetoric classes promoted both useful skills and cultural enrichment. The classes combined general ideas and
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1975 saw a modern adaptation of the
Society of Jesus' goals. For example, the traditional goals of the Society, which were set forth in 1540, were translated after the 32nd General Congregation of Jesuits held in Rome from 1974 to 1975. "Defense and propagation of the faith" turned into "service of
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Over the next two hundred years Jesuit schools spread through Europe and beyond. By 1599 there were 245 Jesuit colleges in operation. The growth continued until 1773, when it is estimated that the
Jesuits operated over eight hundred separate schools, colleges, seminaries and universities across the
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is a writer, actress, and Catholic comedian who exemplifies values of eloquentia perfecta in her work and life. Gaffigan was awarded the Inaugural Eloquentia Perfecta Award from Fordham's Graduate School of Religion and Religious Education (GRE) and the Paulist Press in October 2016. The award was
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According to the dean of Fordham University in New York, Robert Grimes, eloquentia perfecta is composed of three characteristics—"the right use of reason ... to be able to express your thoughts into words ... to gracefully, that is, do it in a way so that people are willing to listen to what you
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Socrates: A man must know the truth about all the particular things of which he speaks or writes, and must be able to define everything separately; then when he has defined them, he must know how to divide them by classes until further division is impossible; and in the same way he must understand
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made the assertion that all students must become people of the world who help people to truly reach the fundamental goal of academic Jesuit teachings. He meant this in a rhetorical and philosophical way and not only referred to pure Jesuit practice. Women and men should be serving others to truly
1944:
was a piece advocating for a return to simpler language after a trend of highly embellished rhetoric spread across the Roman Empire. Quintilian laid the groundwork for the core value of eloquentia perfecta that states that the perfect speaker should be able to communicate in ways that are easy to
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In classical Greek rhetorical thought the idea of a perfectly eloquent speaker was one who understood the subject matter they were speaking about in intimate detail, yet was able to communicate those same ideas in straightforward language that would be clearly understood by the listener they were
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Many Jesuit-affiliated universities have created a required course for all incoming first year students to take eloquentia perfecta. Today there are means for people to share their voices publicly using all different types of technology. Many of the digital platforms (i.e. Snapchat, Twitter, and
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in Florissant, Missouri. He defines the three terms rhetoric, oratory, and eloquence. Coppens states that rhetoric is "the art of inventing, arranging, and expressing thought in a manner adapted to influence or control the minds and wills of others". He defines oratory as "the branch of rhetoric
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Eloquentia Perfecta is a long-valued tradition of Jesuit education meaning “right reason expressed effectively, responsibly, and gracefully.” Jesuit schools find ways to incorporate these values into their core curriculum to help students develop skills in oral and written expression, which will
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and centered their lives on active service rather than subdued monasticism. The Jesuit order played an important role in the Counter-Reformation and eventually succeeded in converting millions around the world to Catholicism. The Jesuit movement was founded in August 1534 by Ignatius de Loyola.
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The eloquentia-based Ignatian pedagogy is aimed at educating the whole person. They integrate eloquence and critical thinking with moral discernment. Teaching methods and content that is being put out should be modeled on the institutional embeddedness of the first Jesuit ministries which were
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LMU's core curriculum provides a few aspects that construct eloquentia perfecta, the first being that it "incorporates the traditional mode of rhetoric through writing, reading, speaking, and listening". The second aspect is the "remediation of this form of rhetoric in terms of adapting to the
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This plan contained such revolutionary ideas as segregating students into smaller groups by their level or ability in a subject. The curriculum consisted heavily of study of classical subjects such as theology, philosophy, Latin and Greek. Jesuit institutions were enhanced by many influential
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Ignatius and his six students took vows of poverty and chastity in an attempt to work for the conversion of Muslims. After being unable to travel to Jerusalem because of the Turkish wars, they went to Rome instead to meet with the pope and request permission to form a new religious order. In
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According to Cinthia Gannett, many universities have integrated eloquentia perfecta at all tiers of their institutions. She further adds that several universities are revising their Core curriculums to include aspects of eloquentia perfecta tied in with digital literacy and communication.
1640:(to do more), Nuestro Modo de Procedor (our way of proceeding), and Eloquentia Perfecta (perfect eloquence). The goal of the Ratio Studiorum was not only to educated better clergy but to also do God's work of improving the world by creating better educated and compassionate civic leaders.
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Eloquentia perfecta is built on “the classical ideal of the good person writing and speaking well for the public good and promotes the teaching of eloquence combined with erudition and moral discernment. Developing this tradition in modern composition study and
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The goal of education, being strengthening the students communication skills with leadership skills, emotions, and eloquence, remained. However, by the mid-20th century, the modern world called for adjustments to the curriculum. Vatican II, or the
1750:, which included Jesuit educational framework and rules for the professors of rhetoric. Within this framework was the values of eloquentia perfecta which was, and continues to be, taught in Jesuit schools worldwide. Gert Beista, the author of
1562:, Ignatius along with several of his classmates decided to commit themselves to the service of the Lord and took vows of poverty, chastity, and obedience to the Pope. They imagined themselves as soldiers of the Lord and named their order
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Cinthia Gannett is a prominent educator who has taught and written about eloquentia perfecta throughout her career. Through her works and teaching, she intertwines traditional values of eloquentia perfecta with 21st century perspective.
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1928:, a document that encapsulates the characteristics of first-century BC rhetoric. He believed that the perfect orator should speak eloquently and with dignity, and his ideals molded the values of eloquentia perfecta in Jesuit education.
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serve them well in college and beyond. These courses also incorporate the Jesuit value of cura personalis; the caring for a whole person, to ensure that each student is valued as a unique and multifaceted individual.
1934:, also known as Quintilian, was an ancient Roman philosopher, orator, rhetorician who lived from 35 A.D. to 95 A.D. Quintilian embodied eloquentia perfecta with his philosophical work on rhetoric titled
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and saving souls. However, in an effort to compete with Christian Protestants and reformers in Europe a need was recognized by the Roman Catholic church for better educated clergy. Through the
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faith and promotion of justice which it includes", and "salvation and protection of souls" became "total integration and liberation of man leading to participation in the life of God".
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1758:, about which Beista states: "Through education, we become members of and part of particular social, cultural and political orders." The last objective is what Beista likes to call
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provided the primary and static conventions for Jesuit teaching for 400 years. It was sufficient in outlining what should be strived for and the core values of Jesuit education.
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which expresses through orally". Lastly, he defines eloquence as "the expression or utterance of strong emotion in a manner adapted to excite correspondent emotions in others".
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states this idea that a speaker must craft their discourse dependent on the intended listener in order to most effectively communicate, instruct, or persuade that listener.
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Through the work in the school in Messina and other Jesuit colleges, the Jesuits began to formulate an approach to education that was formalized in a document titled the
1922:(106 BC – 43 BC) was a prominent rhetorician, philosopher, lawyer, and is considered the most notable of the Roman orators. When Cicero was twenty years old, he wrote
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1762:. This term is characterized to be the opposite of socialization, in which its emphasis is on individualization and independence in one's thinking and actions.
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1716:. These two documents, detailing the values of education and how to approach them in a classroom setting, set the stage for contemporary Jesuit education.
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or Company of Jesus. It was not until 1540 that the order was recognized by the Pope and officially formed as the Society of Jesus or Jesuit Order.
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With the advancements of Jesuit rhetoric, Jesuit colleges introduced three important rhetorics written by Jesuits. These three rhetorics included
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approved Ignatius’ outline of the Society of Jesus, and the Jesuit order was born. The Jesuits adhered to Ignatius's meditative practices, the
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Education was not the original goal of the Jesuits. They had intended to work as missionaries to the Holy land, converting people to
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Specifically, Gannett highlights the everchanging new technologies, and how to navigate them in the space of higher education.
1712:. This document set forth a concept for modern Jesuit education, which was reiterated in greater detail with the 1993 document
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remained open as Jesuits in Europe, the Americas, India, and Asia obeyed the orders of the Pope and closed the institutions.
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Cyprian Soarez synthesized the rhetorical theories of Cicero, Aristotle, and Quintilian in his rhetorical textbook titled
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2231:"Reflections on Teaching the History of Early Modern European Law, Crime, and Punishment to Undergraduates"
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1483:". The term connotes values of eloquent expression and action for the common good. For Jesuits, the term
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1688:, founded in 1818 in St. Louis, Missouri, is the second oldest Jesuit university in the United States.
2557:""Not for Ourselves Alone:" Rhetorical Education in the Jesuit Mode With Five Bullet Points for Today"
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stylistic practices from Greco-Roman culture and joined these ideas with the learnings of the church.
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that revolves around cultivating a person as a whole, as one learns to speak and write for the
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2356:"A Good Person Speaking Well: Eloquentia Perfecta in U.S. Jesuit Colleges: A Brief Genealogy"
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1952:. In this work, Soarez called for combining Christian morality with non-religious learning.
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and all Jesuit colleges under Papal rule were closed indefinitely. Only schools located in
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1579:(1546–63) the Jesuits were called on by the Pope to help improve the education of clergy.
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Gannett, Cinthia; Brereton, John C. (2016). Gannett, Cinthia; Brereton, John C. (eds.).
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2513:"How To Talk Ethically: Cultivating the Digital Citizen through Eloquentia Perfecta"
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American schools are trying to revitalize traditions for rhetoric in relation to
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was understood as the joining of knowledge and wisdom with virtue and morality.
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Rhetorical Ways of Proceeding: Eloquentia Perfecta in American Jesuit Colleges
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Mailloux, Steven. "Jesuit Eloquentia Perfecta and Theotropic Logology".
2170:. United States of America: Fordham University Press. pp. 162–170.
2538:"Origins of Public Speaking: The Roman Republic's Adoption of Rhetoric"
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which changed the most in order to be better heard by their followers.
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1814–1900: Restoration of the Jesuit order and founding of new colleges
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mantras. Some of these phrases (and their direct translations) include
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2580:"Catholic Comedian Jeannie Gaffigan Accepts Eloquentia Perfecta Award"
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Patricia, Bizzell (2016). Gannett, Cinthia; Brereton, John C. (eds.).
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Traditions of Eloquence: The Jesuits & Modern Rhetorical Studies
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Traditions of Eloquence: The Jesuits and Modern Rhetorical Studies
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Traditions of Eloquence: The Jesuits & Modern Rhetoric Studies
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which laid out the groundwork for Jesuit educational curriculum.
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Eloquentia was born, as a concept, in the rhetorical studies of
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Rhetoric's pragmatism : essays in rhetorical hermeneutics
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1773–1814: Suppression of the Jesuit order by Pope Clement XIV
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1534–1599: The early Jesuit order and the first Jesuit school
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1900s: Translation of traditions into the modern perspective
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Clarke, Kevin (May 2011). "How to Build a Better Student".
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O'Donnell, James A. (1984). "The Jesuit Ratio Studiorum".
2455:"Talking Back: Eloquentia Perfecta: A Way of Proceeding"
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In August 1814, the suppression of the Jesuit order was
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Adaptation to rhetorical changes in eloquentia perfecta
2142:. New York: Fordham University Press. pp. 42–43.
2511:
Reitmeyer, Morgan T; Sci, Susan A. (March 1, 2013).
2304:"Jesuit Eloquentia Perfecta and Theotropic Logology"
2257:"Jesuit Eloquentia Perfecta and Theotropic Logology"
60:. Unsourced material may be challenged and removed.
2039:. New York: Fordham University Press. p. 10.
1746:In 1599, the Society of Jesus was presented with
1606:Ratio atque Institutio Studiorum Societatis Iesu
1678:Association of Jesuit Colleges and Universities
1600:and expansion of Jesuit schools through Europe
1433:
8:
1845:A Practical Introduction to English Rhetoric
1792:Steven Mailloux, a professor of rhetoric at
2193:"The Ratio Studiorum and Ignatian Pedagogy"
1812:information age and its digital elements".
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1074:A Dialogue Concerning Oratorical Partitions
1440:
1426:
133:
2618:"Cinthia Gannett: Eloquence for Everyone"
2012:Spiritual Exercises of Ignatius of Loyola
1879:Contemporary reach of Eloquentia perfecta
120:Learn how and when to remove this message
2561:Conversations on Jesuit Higher Education
2517:Conversations on Jesuit Higher Education
2459:Conversations on Jesuit Higher Education
2453:Parmach, Robert J. (September 1, 2013).
1164:Copia: Foundations of the Abundant Style
2360:Conversation on Jesuit Higher Education
2066:10.4159/dlcl.plato_philosopher-ion.1925
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1714:Ignatian Pedagogy: A Practical Approach
1710:The Characteristics of Jesuit Education
145:
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1897:Eloquentia perfecta in the digital age
1781:Eloquentia perfecta in Jesuit colleges
1610:The Official Plan for Jesuit Education
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2411:
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1708:In 1986, the Jesuit Society released
1367:Rhetoric of social intervention model
7:
2555:O'Malley, John S.J (March 1, 2013).
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2159:
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58:adding citations to reliable sources
2382:Studies in Philosophy and Education
2308:Studies in Philosophy and Education
2261:Studies in Philosophy and Education
1496:Origins in Greek rhetorical thought
25:
1971:reach the Jesuit-practice goals.
1849:The Art of Oratorical Composition
27:Tradition of the Society of Jesus
1684:was founded in Washington, D.C.
153:
34:
2578:Awad, Mary (October 17, 2016).
2420:"How to Build a Better Student"
2302:Mailloux, Steven (2014-08-19).
2255:Mailloux, Steven (2015-07-01).
1752:The Beautiful Risk of Education
45:needs additional citations for
2430:: 13–16 – via EBSCOhost.
1:
2418:Clarke, Kevin (Spring 2011).
1636:(care for the whole person),
1558:In 1534, while attending the
1337:List of feminist rhetoricians
2482:. Fordham University Press.
2442:Jesuits and Jesuit Education
1508:was coined in 1599 with the
1327:Glossary of rhetorical terms
1798:University of San Francisco
1794:Loyola Marymount University
1654:Jesuit order was suppressed
1519:addressing at the time. In
1174:Language as Symbolic Action
2663:
2229:Conforti, Michael (2014).
1932:Marcus Fabius Quintilianus
1680:(AJCU) began in 1789 when
1479:term which means "perfect
2622:College of the Holy Cross
2616:Gannett, Cinthia (2014).
2597:Gannett, Cinthia (2019).
2476:Gannett, Cinthia (2016).
2354:Mailloux, Steven (2013).
2320:10.1007/s11217-014-9435-2
2273:10.1007/s11217-014-9435-2
2166:Mailloux, Steven (2016).
2103:Mailloux, Steven (2017).
1612:), or often shortened to
1551:, was founded in 1540 by
1084:De Optimo Genere Oratorum
1463:, is a value of Jesuit
1024:De Sophisticis Elenchis
2599:"Fairfield University"
2238:Law, Crime and History
2081:Cite journal requires
1963:People of modern times
1867:Second Vatican Council
1699:Second Vatican Council
1686:Saint Louis University
1540:
1454:
1144:De doctrina Christiana
1134:Dialogus de oratoribus
1054:Rhetorica ad Herennium
280:Captatio benevolentiae
2060:Plato (1925). "Ion".
1682:Georgetown University
1547:The Jesuit order, or
1535:
1459:, a tradition of the
1312:Communication studies
1154:De vulgari eloquentia
1014:Rhetoric to Alexander
69:"Eloquentia perfecta"
2603:Fairfield University
1768:communication theory
1504:. However, the term
54:improve this article
1968:Father Pedro Arrupe
1942:Institutio Oratoria
1937:Institutio Oratoria
1735:eloquentia perfecta
1589:Spiritual Exercises
1560:University of Paris
1506:eloquentia perfecta
1485:eloquentia perfecta
1473:Eloquentia perfecta
1455:Eloquentia perfecta
1317:Composition studies
1248:Health and medicine
1114:Institutio Oratoria
321:Eloquentia perfecta
18:Eloquentia Perfecta
2212:Philippine Studies
1915:People of the past
1865:created after the
1802:Fordham University
1787:American Civil War
1652:In July 1773, the
1553:Ignatius of Loyola
1402:Terministic screen
1184:A General Rhetoric
714:Resignation speech
251:Studia humanitatis
233:Byzantine rhetoric
2197:Online Ministries
2149:978-0-8232-6453-7
2116:978-0-271-08001-7
2046:978-0-8232-6453-7
1950:De arte rhetorica
1860:Ignatian pedagogy
1839:by German Jesuit
1656:by an order from
1565:CompañĂa de JesĂşs
1450:
1449:
1377:Rogerian argument
1124:Panegyrici Latini
216:The age of Cicero
130:
129:
122:
104:
16:(Redirected from
2654:
2642:Society of Jesus
2626:
2625:
2613:
2607:
2606:
2594:
2588:
2587:
2575:
2569:
2568:
2552:
2546:
2545:
2534:
2525:
2524:
2508:
2502:
2501:
2473:
2467:
2466:
2450:
2444:
2438:
2432:
2431:
2415:
2406:
2399:
2390:
2389:
2377:
2368:
2367:
2351:
2340:
2339:
2299:
2293:
2292:
2252:
2246:
2245:
2235:
2226:
2220:
2219:
2207:
2201:
2200:
2188:
2182:
2181:
2163:
2154:
2153:
2135:
2129:
2128:
2100:
2091:
2090:
2084:
2079:
2077:
2069:
2057:
2051:
2050:
2032:
1999:Digital rhetoric
1975:Jeannie Gaffigan
1760:subjectification
1658:Pope Clement XIV
1583:September 1540,
1577:Council of Trent
1549:Society of Jesus
1523:'s dialogue the
1461:Society of Jesus
1457:
1442:
1435:
1428:
1342:List of speeches
1189:
1179:
1169:
1159:
1149:
1139:
1129:
1119:
1109:
1099:
1089:
1079:
1069:
1059:
1049:
1039:
1029:
1019:
1009:
999:
989:
793:Neo-Aristotelian
360:Figure of speech
221:Second Sophistic
157:
134:
125:
118:
114:
111:
105:
103:
62:
38:
30:
21:
2662:
2661:
2657:
2656:
2655:
2653:
2652:
2651:
2632:
2631:
2630:
2629:
2615:
2614:
2610:
2596:
2595:
2591:
2577:
2576:
2572:
2554:
2553:
2549:
2536:
2535:
2528:
2510:
2509:
2505:
2490:
2475:
2474:
2470:
2452:
2451:
2447:
2440:Callahan, John
2439:
2435:
2417:
2416:
2409:
2400:
2393:
2379:
2378:
2371:
2353:
2352:
2343:
2301:
2300:
2296:
2254:
2253:
2249:
2233:
2228:
2227:
2223:
2209:
2208:
2204:
2190:
2189:
2185:
2178:
2165:
2164:
2157:
2150:
2137:
2136:
2132:
2117:
2102:
2101:
2094:
2080:
2070:
2059:
2058:
2054:
2047:
2034:
2033:
2026:
2021:
1993:Cura personalis
1988:
1965:
1956:Nicolas Caussin
1917:
1912:
1899:
1890:
1881:
1876:
1870:speaking well.
1862:
1841:Joseph Kleutgen
1783:
1775:core curriculum
1748:Ratio Studiorum
1731:
1729:Jesuit rhetoric
1726:
1694:
1670:
1650:
1634:Cura Personalis
1626:Ratio Studiorum
1622:Plan of Studies
1614:Ratio Studiorum
1602:
1598:Ratio Studiorum
1545:
1511:Ratio Studiorum
1498:
1493:
1446:
1417:
1416:
1362:Public rhetoric
1300:
1299:
1290:
1289:
1238:Native American
1203:
1202:
1193:
1192:
1187:
1177:
1167:
1157:
1147:
1137:
1127:
1117:
1107:
1097:
1087:
1077:
1067:
1057:
1047:
1037:
1027:
1017:
1007:
997:
987:
978:
977:
968:
967:
808:
807:
798:
797:
741:
740:
729:
728:
619:Funeral oration
609:Farewell speech
566:Socratic method
522:
521:
512:
511:
274:
273:
264:
263:
169:
168:
126:
115:
109:
106:
63:
61:
51:
39:
28:
23:
22:
15:
12:
11:
5:
2660:
2658:
2650:
2649:
2644:
2634:
2633:
2628:
2627:
2608:
2589:
2570:
2547:
2542:Lumen Learning
2526:
2503:
2488:
2468:
2445:
2433:
2407:
2391:
2369:
2341:
2314:(4): 403–412.
2294:
2267:(4): 403–412.
2247:
2221:
2202:
2183:
2176:
2155:
2148:
2130:
2115:
2092:
2083:|journal=
2052:
2045:
2023:
2022:
2020:
2017:
2016:
2015:
2008:
2001:
1996:
1987:
1984:
1964:
1961:
1916:
1913:
1911:
1908:
1898:
1895:
1889:
1886:
1880:
1877:
1875:
1872:
1861:
1858:
1853:St. Stanislaus
1782:
1779:
1761:
1757:
1736:
1730:
1727:
1725:
1722:
1693:
1690:
1669:
1666:
1649:
1646:
1601:
1594:
1544:
1541:
1502:ancient Greece
1497:
1494:
1492:
1489:
1486:
1474:
1448:
1447:
1445:
1444:
1437:
1430:
1422:
1419:
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1409:
1404:
1399:
1394:
1389:
1384:
1379:
1374:
1369:
1364:
1359:
1354:
1349:
1344:
1339:
1334:
1329:
1324:
1319:
1314:
1309:
1306:Ars dictaminis
1301:
1297:
1296:
1295:
1292:
1291:
1288:
1287:
1286:
1285:
1275:
1270:
1265:
1260:
1255:
1250:
1245:
1240:
1235:
1230:
1225:
1220:
1215:
1210:
1204:
1200:
1199:
1198:
1195:
1194:
1191:
1190:
1180:
1170:
1160:
1150:
1140:
1130:
1120:
1110:
1104:On the Sublime
1100:
1090:
1080:
1070:
1060:
1050:
1040:
1030:
1020:
1010:
1000:
990:
979:
975:
974:
973:
970:
969:
966:
965:
960:
955:
950:
945:
940:
935:
930:
925:
920:
915:
910:
905:
900:
895:
890:
885:
880:
875:
870:
865:
860:
855:
850:
845:
840:
835:
830:
825:
820:
815:
809:
805:
804:
803:
800:
799:
796:
795:
790:
785:
780:
775:
770:
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760:
759:
758:
748:
742:
736:
735:
734:
731:
730:
727:
726:
721:
716:
711:
710:
709:
699:
698:
697:
687:
686:
685:
680:
675:
665:
660:
655:
653:Lightning talk
650:
649:
648:
638:
633:
632:
631:
621:
616:
611:
606:
601:
600:
599:
594:
582:
577:
570:
569:
568:
558:
553:
548:
547:
546:
534:
529:
523:
519:
518:
517:
514:
513:
510:
509:
502:
495:
494:
493:
483:
478:
477:
476:
469:
462:
450:
445:
440:
438:Method of loci
435:
428:
421:
416:
415:
414:
407:
400:
393:
386:
374:
373:
372:
367:
357:
356:
355:
345:
338:
333:
326:
325:
324:
312:
307:
300:
293:
288:
283:
275:
271:
270:
269:
266:
265:
262:
261:
256:
255:
254:
242:
241:
240:
235:
225:
224:
223:
218:
208:
203:
202:
201:
196:
191:
186:
181:
174:Ancient Greece
170:
164:
163:
162:
159:
158:
150:
149:
143:
142:
128:
127:
42:
40:
33:
26:
24:
14:
13:
10:
9:
6:
4:
3:
2:
2659:
2648:
2645:
2643:
2640:
2639:
2637:
2623:
2619:
2612:
2609:
2604:
2600:
2593:
2590:
2585:
2581:
2574:
2571:
2566:
2562:
2558:
2551:
2548:
2543:
2539:
2533:
2531:
2527:
2523:. Article 19.
2522:
2518:
2514:
2507:
2504:
2499:
2495:
2491:
2489:9780823264520
2485:
2481:
2480:
2472:
2469:
2465:. Article 24.
2464:
2460:
2456:
2449:
2446:
2443:
2437:
2434:
2429:
2425:
2421:
2414:
2412:
2408:
2404:
2398:
2396:
2392:
2387:
2383:
2376:
2374:
2370:
2365:
2361:
2357:
2350:
2348:
2346:
2342:
2337:
2333:
2329:
2325:
2321:
2317:
2313:
2309:
2305:
2298:
2295:
2290:
2286:
2282:
2278:
2274:
2270:
2266:
2262:
2258:
2251:
2248:
2243:
2239:
2232:
2225:
2222:
2217:
2213:
2206:
2203:
2198:
2194:
2187:
2184:
2179:
2177:9780823264520
2173:
2169:
2162:
2160:
2156:
2151:
2145:
2141:
2134:
2131:
2126:
2122:
2118:
2112:
2108:
2107:
2099:
2097:
2093:
2088:
2075:
2067:
2063:
2056:
2053:
2048:
2042:
2038:
2031:
2029:
2025:
2018:
2014:
2013:
2009:
2007:
2006:
2002:
2000:
1997:
1995:
1994:
1990:
1989:
1985:
1983:
1979:
1976:
1972:
1969:
1962:
1960:
1957:
1953:
1951:
1946:
1943:
1939:
1938:
1933:
1929:
1927:
1926:
1925:De Inventione
1921:
1914:
1909:
1907:
1903:
1896:
1894:
1887:
1885:
1878:
1873:
1871:
1868:
1859:
1857:
1854:
1850:
1846:
1842:
1838:
1833:
1831:
1827:
1823:
1817:
1813:
1809:
1805:
1803:
1799:
1795:
1790:
1788:
1780:
1778:
1776:
1771:
1769:
1763:
1759:
1756:socialization
1755:
1753:
1749:
1744:
1741:
1734:
1728:
1723:
1721:
1717:
1715:
1711:
1706:
1702:
1700:
1691:
1689:
1687:
1683:
1679:
1675:
1667:
1665:
1663:
1659:
1655:
1647:
1645:
1641:
1639:
1635:
1629:
1627:
1623:
1619:
1615:
1611:
1607:
1599:
1595:
1593:
1590:
1586:
1585:Pope Paul III
1580:
1578:
1574:
1569:
1567:
1566:
1561:
1556:
1554:
1550:
1542:
1539:
1534:
1532:
1528:
1527:
1522:
1516:
1514:
1512:
1507:
1503:
1495:
1490:
1488:
1484:
1482:
1478:
1472:
1470:
1466:
1462:
1458:
1456:
1443:
1438:
1436:
1431:
1429:
1424:
1423:
1421:
1420:
1413:
1410:
1408:
1407:Toulmin model
1405:
1403:
1400:
1398:
1395:
1393:
1392:Talking point
1390:
1388:
1387:Speechwriting
1385:
1383:
1380:
1378:
1375:
1373:
1370:
1368:
1365:
1363:
1360:
1358:
1355:
1353:
1350:
1348:
1345:
1343:
1340:
1338:
1335:
1333:
1330:
1328:
1325:
1323:
1320:
1318:
1315:
1313:
1310:
1308:
1307:
1303:
1302:
1294:
1293:
1284:
1281:
1280:
1279:
1276:
1274:
1271:
1269:
1266:
1264:
1261:
1259:
1256:
1254:
1251:
1249:
1246:
1244:
1241:
1239:
1236:
1234:
1231:
1229:
1226:
1224:
1221:
1219:
1216:
1214:
1211:
1209:
1208:Argumentation
1206:
1205:
1197:
1196:
1186:
1185:
1181:
1176:
1175:
1171:
1166:
1165:
1161:
1156:
1155:
1151:
1146:
1145:
1141:
1136:
1135:
1131:
1126:
1125:
1121:
1116:
1115:
1111:
1106:
1105:
1101:
1096:
1095:
1091:
1086:
1085:
1081:
1076:
1075:
1071:
1066:
1065:
1061:
1056:
1055:
1051:
1046:
1045:
1044:De Inventione
1041:
1036:
1035:
1031:
1026:
1025:
1021:
1016:
1015:
1011:
1006:
1005:
1001:
996:
995:
991:
986:
985:
981:
980:
972:
971:
964:
961:
959:
956:
954:
951:
949:
946:
944:
941:
939:
936:
934:
931:
929:
926:
924:
921:
919:
916:
914:
911:
909:
906:
904:
901:
899:
896:
894:
891:
889:
886:
884:
881:
879:
876:
874:
871:
869:
866:
864:
861:
859:
856:
854:
851:
849:
846:
844:
841:
839:
836:
834:
831:
829:
826:
824:
821:
819:
816:
814:
811:
810:
802:
801:
794:
791:
789:
786:
784:
781:
779:
776:
774:
771:
769:
766:
764:
761:
757:
754:
753:
752:
749:
747:
744:
743:
739:
733:
732:
725:
724:War-mongering
722:
720:
717:
715:
712:
708:
705:
704:
703:
700:
696:
693:
692:
691:
690:Progymnasmata
688:
684:
681:
679:
676:
674:
671:
670:
669:
666:
664:
661:
659:
658:Maiden speech
656:
654:
651:
647:
644:
643:
642:
639:
637:
634:
630:
627:
626:
625:
622:
620:
617:
615:
612:
610:
607:
605:
602:
598:
595:
593:
592:
588:
587:
586:
583:
581:
578:
576:
575:
571:
567:
564:
563:
562:
559:
557:
554:
552:
549:
545:
544:
540:
539:
538:
535:
533:
530:
528:
525:
524:
516:
515:
508:
507:
503:
501:
500:
496:
492:
489:
488:
487:
484:
482:
479:
475:
474:
470:
468:
467:
463:
461:
460:
456:
455:
454:
451:
449:
446:
444:
441:
439:
436:
434:
433:
429:
427:
426:
422:
420:
417:
413:
412:
408:
406:
405:
401:
399:
398:
394:
392:
391:
387:
385:
384:
380:
379:
378:
375:
371:
368:
366:
363:
362:
361:
358:
354:
351:
350:
349:
346:
344:
343:
339:
337:
334:
332:
331:
327:
323:
322:
318:
317:
316:
313:
311:
308:
306:
305:
301:
299:
298:
294:
292:
289:
287:
284:
282:
281:
277:
276:
268:
267:
260:
259:Modern period
257:
253:
252:
248:
247:
246:
243:
239:
236:
234:
231:
230:
229:
226:
222:
219:
217:
214:
213:
212:
209:
207:
206:Ancient India
204:
200:
197:
195:
192:
190:
189:Attic orators
187:
185:
182:
180:
177:
176:
175:
172:
171:
167:
161:
160:
156:
152:
151:
148:
144:
140:
136:
135:
132:
124:
121:
113:
102:
99:
95:
92:
88:
85:
81:
78:
74:
71: –
70:
66:
65:Find sources:
59:
55:
49:
48:
43:This article
41:
37:
32:
31:
19:
2621:
2611:
2602:
2592:
2584:Fordham News
2583:
2573:
2567:. Article 4.
2564:
2560:
2550:
2541:
2520:
2516:
2506:
2498:j.ctt1bmzkwq
2478:
2471:
2462:
2458:
2448:
2441:
2436:
2427:
2423:
2402:
2385:
2381:
2363:
2359:
2311:
2307:
2297:
2264:
2260:
2250:
2241:
2237:
2224:
2215:
2211:
2205:
2196:
2191:Peck, Kirk.
2186:
2167:
2139:
2133:
2105:
2074:cite journal
2055:
2036:
2010:
2003:
1991:
1980:
1973:
1966:
1954:
1949:
1947:
1945:understand.
1941:
1935:
1930:
1923:
1918:
1904:
1900:
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1596:1599–1773:
1469:common good
1412:Wooden iron
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1283:Composition
1218:Contrastive
1038:(c. 350 BC)
1028:(c. 350 BC)
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1008:(c. 350 BC)
998:(c. 370 BC)
858:Demosthenes
838:Brueggemann
773:Ideological
624:Homiletics‎
537:Declamation
527:Apologetics
377:Five canons
245:Renaissance
228:Middle Ages
2636:Categories
2218:: 462–475.
2125:1001338187
2019:References
1830:Quintilian
1785:After the
1268:Technology
1258:Procedural
1078:(c. 50 BC)
1064:De Oratore
928:Quintilian
923:Protagoras
778:Metaphoric
702:Propaganda
585:Epideictic
499:Sotto voce
453:Persuasion
448:Operations
390:Dispositio
286:Chironomia
80:newspapers
2336:145715152
2328:0039-3746
2289:145715152
2281:1573-191X
1822:Aristotle
1724:Education
1481:eloquence
1382:Seduction
1213:Cognitive
1201:Subfields
1128:(100–400)
883:Isocrates
823:Augustine
813:Aristotle
788:Narrative
738:Criticism
683:Philippic
597:Panegyric
580:Elocution
561:Dialectic
481:Situation
342:Facilitas
336:Enthymeme
315:Eloquence
297:Delectare
2647:Rhetoric
2366:: 10–13.
1986:See also
1674:reversed
1531:Socrates
1526:Phaedrus
1465:rhetoric
1253:Pedagogy
1233:Feminist
1004:Rhetoric
994:Phaedrus
988:(380 BC)
938:Richards
908:Perelman
756:Pentadic
751:Dramatic
695:Suasoria
673:Diatribe
614:Forensic
591:Encomium
556:Demagogy
425:Imitatio
397:Elocutio
383:Inventio
353:Informal
272:Concepts
199:Sophists
194:Calliope
184:Atticism
179:Asianism
147:Rhetoric
139:a series
137:Part of
110:May 2019
2424:America
2403:America
2244:: 1–35.
1740:orators
1662:Prussia
1644:globe.
1624:). The
1491:History
1298:Related
1273:Therapy
1263:Science
1228:Digital
1108:(c. 50)
1098:(46 BC)
1088:(46 BC)
1068:(55 BC)
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984:Gorgias
953:Toulmin
948:Tacitus
898:McLuhan
873:Gorgias
868:Erasmus
863:Derrida
828:Bakhtin
818:Aspasia
783:Mimesis
746:Cluster
678:Eristic
668:Polemic
663:Oratory
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1910:People
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1826:Cicero
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1800:, and
1357:Pistis
1352:Orator
1278:Visual
1188:(1970)
1178:(1966)
1168:(1521)
1158:(1305)
1094:Orator
1034:Topics
963:Weaver
893:Lysias
888:Lucian
878:Hobbes
853:de Man
848:Cicero
646:Public
629:Sermon
604:Eulogy
532:Debate
520:Genres
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365:Scheme
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2005:Magis
1638:Magis
1618:Latin
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1477:Latin
1475:is a
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976:Works
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933:Ramus
918:Plato
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843:Burke
833:Booth
768:Genre
763:Frame
506:Topos
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486:Style
473:Logos
459:Ethos
443:Modes
370:Trope
101:JSTOR
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2121:OCLC
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1118:(95)
958:Vico
707:Spin
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