Abstract
The aim of this essay is to introduce, contextualize, and provide rationale for texts published in the Humanities special issue, Histories of Ethos: World Perspectives on Rhetoric. It surveys theories of ethos and selfhood that have evolved since the mid-twentieth century, in order to identify trends in discourse of the new millennium. It outlines the dominant theories—existentialist, neo-Aristotelian, social-constructionist, and poststructuralist—while summarizing major theorists of language and culture (Archer, Bourdieu, Foucault, Geertz, Giddens, Gusdorf, Heidegger). It argues for a perspectivist/dialectical approach, given that no one theory comprehends the rich diversity of living discourse. While outlining the “current state of theory,” this essay also seeks to predict, and promote, discursive practices that will carry ethos into a hopeful future. (We seek, not simply to study ethos, but to do ethos.) With respect to twenty-first century praxis, this introduction aims at the following: to acknowledge the expressive core of discourse spoken or written, in ways that reaffirm and restore an epideictic function to ethos/rhetoric; to demonstrate the positionality of discourse, whereby speakers and writers “out themselves” ethotically (that is, responsively and responsibly); to explore ethos as a mode of cultural and embodied personal narrative; to encourage an ethotic “scholarship of the personal,” expressive of one’s identification/participation with/in the subject of research; to argue on behalf of an iatrological ethos/rhetoric based in empathy, care, healing (of the past) and liberation/empowerment (toward the future); to foster interdisciplinarity in the study/exploration/performance of ethos, establishing a conversation among scholars across the humanities; and to promote new versions and hybridizations of ethos/rhetoric. Each of the essays gathered in the abovementioned special issue achieves one or more of these aims. Most are “cultural histories” told within the culture being surveyed: while they invite criticism as scholarship, they ask readers to serve as witnesses to their stories. Most of the authors are themselves “positioned” in ways that turn their texts into “outings” or performances of gender, ethnicity, “race,” or ability. And most affirm the expressive, epideictic function of ethos/rhetoric: that is, they aim to display, affirm, and celebrate those “markers of identity/difference” that distinguish, even as they humanize, each individual and cultural storytelling. These assertions and assumptions lead us to declare that Histories of Ethos, as a collection, presents a whole greater than its essay-parts. We conceive it, finally, as a conversation among theories, histories, analyses, praxes, and performances. Some of this, we know, goes against the grain of modern (Western) scholarship, which privileges analysis over narrative and judges texts against its own logocentric commitments. By means of this introduction and collection, we invite our colleagues in, across, and beyond the academy “to see differently.” Should we fall short, we will at least have affirmed that some of us “see the world and self”—and talk about the world and self—through different lenses and within different cultural vocabularies and positions.
Highlights
A person’s identity is not to be found in behaviour, nor—important though this is—in the reactions of others, but in the capacity to keep a particular narrative going
The terms above serve as our hunting ground. For it seems that any adequate “map” or model of ethos will include a version of self and of its relation to culture and language
We enlarge our ethos when we learn to speak differently of ourselves and of others, when we repudiate acts of silencing, when we offer ourselves as witnesses, when we create community by means of shared stories
Summary
A person’s identity is not to be found in behaviour, nor—important though this is—in the reactions of others, but in the capacity to keep a particular narrative going. The terms above serve as our hunting ground For it seems that any adequate “map” or model of ethos will include a version of self and of its relation to culture and language. The author’s “death” is proclaimed—though with little mourning.14 Within such a model, one cannot say that the self “textualizes” itself: that, after all, would posit the speaking/writing subject as a point of origin whose existence precedes language. Ethos, in this sense, displays cultural “markers,” such that the speaker’s task is “to open a space” through language that allows the self to be heard and, saliently, to be seen. As women and people of color have learned too well, the difficulty in achieving social justice—in being seen and heard, whether individually or as a group—lies not in refutation within public debate, but in practices of silencing: that is, of being denied the skeptron. Having placed rituals of authority “outside of language” and having acknowledged their cultural contexts, we’re ready to turn to Aristotle
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