Great Orator Research Articles

Discovering the role of rhetorical devices in the text of a political speech through back-translations to improve the translation process

Politics has always been important for civilized societies. It is an amazing tool for rulers aiming to manipulate the masses by the sole magic of words. Thus, the power of language is the most helpful and efficient way of implementing political goals and revealing specific ideologies. The aspect of internationality in – either written or oral – political texts requires translations into different languages in that a better understanding of political texts worldwide is possible through better translations. This study aimed to examine the most common rhetorical devices used in political speeches and find out how the translators of the texts of political speeches deal with these devices in their translation process. To this end, lexical, semantic, syntactic and grammatical aspects of the texts of political speeches including rhetorical elements were identified, and an evaluation was done with respect to the quality and the accuracy of the translations to find out whether it was possible through using back-translation method in the light of theories of translation studies and some back-translation guidelines. The sample political text was a speech delivered by one of the ex-Presidents of the U.S.A. Barack Obama, who was also known as a great orator with his eloquent speeches, at Ebeneezer Baptist Church. The research participants were the senior students of the Department of Translation and Interpretation at Trakya University in Turkey. The feedback given to the students when the research was completed were thought to contribute to the prospective translation practices of the students upon rhetorical devices.

Socrates’ Rhetoric of Anti-Rhetoric?

Although the idea of a conflict between rhetoric and philosophy may be traced back to Plato, and more particularly to his representation of Socrates’ method of cross-examination or elenchus as opposed to set speeches, both Plato and Xenophon (the other major source for our knowledge of Socrates) reveal that Socrates had a highly sophisticated command of rhetorical devices, comparable to that of the great orator Demosthenes. This paper illustrates Socrates’ rhetorical style through a close comparison of passages from Xenophon and Plato, on the one hand, and Demosthenes on the other, with reference also to ancient theories of style, most notably in the treatises of Hermogenes. It is further suggested that Socrates may have resorted to these devices precisely when the conclusions reached via the elenchus seemed insufficiently demonstrated.

Study on Pandithamani's Urainadai Kovai

Although Pandithamani Kathiresan has published various works, Urainadai Kovai published in the 1940s has been considered as the best book. Annamalai University Tamil Professor and University Scholar Subramaniapillai has made a special dedication to this book. There are five parts in Pandithamani's Urainadai Kovai book. They are properly San maargam, Siva Puranam, and interpretation of Saivism. This article explains about Pandithamani's religious studies. He not even attended school for seven months but worked at Annamalai University because of his talents. He translated many vernacular texts. He taught many things to Tamil scholars and was a great orator. Though he has created various works in his life the main purpose of this article is to give a clear explanation about Urainadai Kovai.

VA.U.CITAMPARAM PIḶḶAI ORU PAṈMUKAP PĀRVAIYĀḶAR [C.V.CHIDAMBARAM PILLAI IS A MULTI-FACETED SPECTATOR

This article shed light on V.C. Chidambaram Pillai's passion towards language and elaborates his multifaceted vision as a literary scholar, researcher, literary volunteer, teacher, literary revolutionist, and a great orator. The purpose of this article is to illustrate his diversity. The article corroborates, Chidambaram Pillai’s contribution to the development of Tamil language and Tamil people. The study has adopted the textual approach. This article also explains that no matter what circumstances prevail, V.C.Chidambaram Pillai has never failed to make his contribution to the Tamil language and Tamil community. The conclusion of this article is that wisdom helps to overcome any kind of situations.

The Strange Genius of Mr. O: The World of the United States' First Forgotten Celebrity by Carolyn Eastman

Reviewed by: The Strange Genius of Mr. O: The World of the United States' First Forgotten Celebrity by Carolyn Eastman Sandra M. Gustafson The Strange Genius of Mr. O: The World of the United States' First Forgotten Celebrity. By Carolyn Eastman. Williamsburg, Va., and Chapel Hill: University of North Carolina Press, 2021. Published for the Omohundro Institute of Early American History and Culture. 358 pages. Cloth, ebook. The Strange Genius of Mr. O: The World of the United States' First Forgotten Celebrity is an impressive achievement. Carolyn Eastman's reconstruction of the life and career of the Scottish cultural entrepreneur James Ogilvie is at once deeply researched, expertly situated in several bodies of scholarship, and a delightful reading experience. From the title forward, The Strange Genius of Mr. O aims to appeal to both experts in the field of early American history and interested general readers. Eastman's study also has broad implications, engaging questions concerning the historical nature of celebrity, the place of opium in the transatlantic world, responses to religious skepticism in the early republic, constructions of masculinity both in the classical world and on the North American frontier, the different valences of oratorical and print culture, and the relationship of historical maladies to present-day understandings of mental illness. Tracing all these themes as they radiate from the core narrative of Ogilvie's life, Eastman provides her readers with a tale of postrevolutionary America that underscores central tensions between the classical republican thought that fueled the revolution and the emerging realities of a modern commercial republic. The "strange genius" that Ogilvie possessed was a talent for oratory, which he transformed into a lucrative performance art while advocating for its central role in a republican system of education. Ogilvie's choice of form has a distinctly antiquarian flavor today, when people give speeches, addresses, sermons, or lectures but not "orations." Ogilvie, though, belonged to a world where oratory was not only a recognized practice; it was celebrated as the preeminent republican genre. Ogilvie made a name for himself as a celebrity orator starting late in the first decade of the nineteenth century. But he sank into oblivion within a few years, in part because of his lingering association with atheism. This too reflected specific features of the early republic; as Eastman notes, the modern sense of "celebrity"—that is, one who is fashionable or popular—emerged [End Page 315] later in the United States than in Britain or France. In Ogilvie's day, the term retained the sense of an "exemplary" (129) figure, a meaning that complicated his reception, particularly after his religious skepticism came to public attention. A relevant body of scholarship that Eastman overlooks is the work of the historians who analyzed early American political culture through the lens of "classical republicanism"—Bernard Bailyn, Gordon S. Wood, J. G. A. Pocock, and Joyce Appleby, among others—emphasizing the Renaissance-era recovery of Greek and Roman thought and its impact on Europe's North American colonies.1 As one influential aspect of this movement, classical oratory was elevated to a place of eminence in the political imagination and given a central role in higher education. Students were trained in classical rhetoric, read orations by Demosthenes and Cicero, and practiced to become great orators themselves. The republican enthusiasm for oratory shaped a public culture in which Dr. Joseph Warren's decision to wear a toga while delivering the annual Boston Massacre Oration in 1775 evoked, as Eastman notes, "the classical opposition to tyranny" (146).2 By the time Ogilvie donned a toga for his lecture tour of the United States in the 1810s, his mode of dress had become such an unremarkable feature of modern republican iconography that reviewers rarely mentioned it; indeed, Eastman notes that by the early 1800s, the toga no longer conveyed a revolutionary spirit but rather signified "the social stability of a culture that would not succumb to extralegal violence, as had the French Revolution" (146). The common thread linking these two meanings of the toga was devotion to the preservation of the republic, whether from foreign tyranny or internal disorder. The significance that Eastman assigns to Ogilvie's Roman attire captures...

Lil Wayne, Imitatio, and the Poetics of Cannibalism

Lil Wayne, Imitatio, and the Poetics of Cannibalism Andrew M. McClellan (bio) Abstract This paper explores rapper Lil Wayne's use of the language of food and consumption through the lens of critical theorizing about poetic imitatio ("imitation") from antiquity through the staggered Renaissances across Europe. I suggest that Lil Wayne's use of consumptive imagery points to a poetics of artistic engagement—what I term a "poetics of cannibalism"—that has lurked in the background of theorizing about imitatio for millennia. Scholars have recognized a range of deep-seated traditions going back to antiquity analogizing literature to physical bodies, literary reception to "consumption," and the notion that competitive poetics is inherently violent. But rarely are these traditions merged in discussions of imitatio. This study sheds light both on the tradition of theorizing about imitatio and on Lil Wayne's place in it. More broadly, the paper interrogates the role food plays in mimetic arts and in discussions of poetics and reception. Introduction: Imitatio One of the most provocative and self-critical expressions of the anxiety of artistic influence occurs in the animated sitcom South Park. The episode "Simpsons Already Did It"1 charts two parallel plots, each of which confronts frictions engendered by working within a generic tradition dominated by the presence of an identifiable urtext (The Simpsons) that seemingly curtails "innovation."2 In one, the child Butters, rejected by his friends Kyle, Stan, and Cartman, assumes the alter ego "Professor Chaos" and sets about plotting the destruction of the world in retaliation. His schemes, however, synopsize Simpsons episodes, as his toady "General Disarray" notifies him with each successive suggestion. Butters's inability to conjure anything "novel" precipitates his spiraling dejection and neurasthenic breakdown, which causes him to see the world of South Park warped into Simpsons-style animation. The second plotline is itself an insidious reworking of a Simpsons short "The Genesis Tub," wherein, like Lisa Simpson, Cartman manages to create a miniature world in a petri dish whose society worships him as a god.3 The two plots converge when Butters notices that the parallel events involving his erstwhile friends mirror the plot of "The Genesis Tub." The conversation doubles as a metatheatrical psychologizing of the show creators' anxieties about writing an animated series in the wake of The Simpsons: BUTTERS: They did that on The Simpsons! Ha! "Treehouse of Horror"! Episode 4F02! "The Genesis Tub." Lisa loses a tooth, and the bacteria on it starts to grow, and makes a little society, and they build a statue of her thinking she's God! Ha! Hahaha! CARTMAN: So? KYLE: Yeah. So? CARTMAN: Dude, The Simpsons have done everything already. Who cares? STAN: Yeah, and they've been on the air for like, thirteen years. Of course they've done everything. [End Page 109] MR. GARRISON: Every idea's been done, Butters, even before The Simpsons. CHEF: Yeah. In fact, that episode was a rip-off of a Twilight Zone episode. BUTTERS: Really? So I shouldn't care if I come up with an idea, and The Simpsons already did it? It … uh … doesn't … matter.4 The boys' schoolteacher Mr. Garrison's claim that "Every idea's been done" is a literary conceit of immense antiquity.5 The Old Testament Ecclesiastes, for example, postulates something similar in "there is nothing new under the sun."6 So too the fifth-century BCE Greek lyric poet Bacchylides—"it's not easy to find the gates of verse unspoken"—and the Roman playwright Terence in Eunuchus—"indeed, there's nothing said today which has not been said before." Cicero, Rome's greatest orator, joked that it's impossible to say anything, no matter how ridiculous, that hasn't already been peddled by some philosopher.7 And there's a wonderful irony that one of the oldest poetic texts that comes down to us—the Words of Khakheperraseneb, a self-reflective colloquy between an Egyptian priest-poet and his listless heart (c. 1,800 BCE)—bemoans the state of literary expression as one of constant recapitulation of earlier poetic material, that literary invention is suffocated by the weight of tradition: If only I had unknown utterancesand extraordinary verses,in...

Paul among the Fluent in Corinth

Abstract This article foregrounds the importance of Paul’s letters for studying the experiences and perceptions of persons who stutter in antiquity. It analyzes Paul’s speech alongside the biographies of two other historical figures from antiquity who suffered from speech dysfluency: the great Athenian orator, Demosthenes, and the emperor Claudius. Accounts of Demosthenes’, Claudius’, and Paul’s speech inconsistencies, silences, incomprehensible utterances, oratory weaknesses—and their critics’ accusations that they suffered from madness—are interpreted in light of research on adults who stutter in the contemporary context, as well as studies on listener experiences and stereotypes. In introducing Paul into the study of ancient dysfluency, the article revisits Paul’s conflict with rival teachers in Corinth as it is in responding to these critics’ accusations that Paul is most revealing of his own dysfluency.

PAINTING CATILINE INTO A CORNER: FORM AND CONTENT IN CICERO'S IN CATILINAM 1.1

Quo usque tandem abutere, Catilina, patientia nostra? (‘Just how much longer, really, Catiline, will you abuse our patience?’). The famous incipit—‘And what are you reading, Master Buddenbrook? Ah, Cicero! A difficult text, the work of a great Roman orator. Quousque tandem, Catilina. Huh-uh-hmm, yes, I've not entirely forgotten my Latin, either’— already impressed contemporaries, including some ordinarily not so readily impressed. It rings through Sallust's version of Catiline's shadowy address to his followers, when he asks regarding the injustices they suffer (Cat. 20.9): quae quousque tandem patiemini, o fortissumi uiri? (‘Just how much longer, really, will you put up with these, o bravest men?’). More playfully, and less well-known, Sallust employed the expression again in a speech by Philippus (Hist. 1.77.17 M./67 R.): uos autem, patres conscripti, quo usque cunctando rem publicam intutam patiemini et uerbis arma temptabitis? (‘But you, members of the Senate, just how much longer will you suffer our Republic to be unsafe by your hesitation and make an attempt on arms with words?’). Soon afterwards it served Cicero's son, who, as governor of Asia, put down Hybreas fils for having dared to quote from his father's work in his presence (Sen. Suas. 7.14): ‘age’, inquit [sc. Marcus Tullius], ‘non putas me didicisse patris mei: “quousque tandem abutere, Catilina, patientia nostra”?’ (‘“Come now”, he said, “do you think that I do not know by heart my father's ‘Just how much longer, really, Catiline, will you abuse our patience’?”’). Just about the same time, Livy recalled it in order to colour Manlius’ exhortation of his followers (6.18.5): quousque tandem ignorabitis uires uestras, quas natura ne beluas quidem ignorare uoluit? … audendum est aliquid uniuersis aut omnia singulis patienda. quousque me circumspectabitis? (‘Just how much longer, really, will you remain ignorant of your own strength, which nature has willed even brutes to know? … We must dare all together, or else, separately, suffer all. Just how much longer will you keep looking round for me?’). Thereafter Quintilian would refer to it twice, when discussing apostrophe and rhetorical questions (Inst. 4.1.68, 9.2.7), just a couple of years before Tacitus has the maladroit Q. Haterius encourage Tiberius to seize the reins—quo usque patieris, Caesar, non adesse caput rei publicae? (‘Just how much longer, Caesar, will you suffer the absence of the head of state?’, Ann. 1.13.4); a few decades later still, Apuleius puts it into the mouth of the slave who chastises his master, now in asinine form (Met. 3.27): ‘quo usque tandem’, inquit, ‘cantherium patiemur istum paulo ante cibariis iumentorum, nunc etiam simulacris deorum infestum?’ (‘“Just how much longer, really,” he said, “will we suffer this old gelding to attack the animals’ food just a little while ago and now even the gods’ statues?”’). He trusted, no doubt, that the famous question would alert his readers more than anything to the many ‘similarities between Catiline and Lucius’, in order to have them appreciate this ‘ludicrous copy of Cicero's arch-enemy’. Some time after, and in a different corner of the Empire altogether, a teacher's bronze statue would carry the inscription:VERBACICRO | NISQVOVSQ | TANDEMABVTE | RECATELINAPA | TIENTIANOS | TRA.

U-1 Maulana Muhammad Ali Jouhar's Political and National Services Critical Review

Maulana Mohammad Ali Jouhar (1878 1931) is a towering personality of the history of Indian subcontinent during last two hundred years. He was a multi-faceted person and a true leader of Muslims of subcontinent having strong compassion and sincerity for Muslim Ummah globally. He was a great orator, poet, scholar, journalist, politician and a freedom fighter having exceptional command over both Urdu and English languages. He pioneered a mass movement in India for the preservation of Khilafat in Turkey as a symbol of unity and the glorious past of Muslim Ummah, and made tremendous sacrifices while protesting against British colonial rule in India. This paper is a tribute to this great personality based on extensive research on his achievements and the recognition he received for his devotion to Muslim causes.

Concluding Observations

Concluding Observations David Begg I propose to offer some observations on the themes raised in the other papers, based on my own experience as a labour market practitioner over many years. Christian ethics has never been an abstract concept in industrial relations in Ireland. The establishment of the Irish Transport and General Workers’ Union in 1909 was a seminal moment. Up to then, trade unionism was mainly associated with the skilled trades. James Larkin sought to organise the labouring people into one big union (OBU). He came, he said, to bring ‘a divine gospel of discontent’. This approach was seen by the employers as a threat to their hegemony and Ireland saw considerable activism in pursuit of better wages and conditions, culminating in the 1913 Lockout. This dispute was forced on Larkin by the employers of Dublin, united under the leadership of William Martin Murphy. It continued for three months, causing great human suffering and eventually forcing the strikers back to work. Jim Larkin was a great orator prone to using scriptural references. In one speech he admonished the employers that they would ‘crucify Christ no longer in this town’. The irony of the 1913 Lockout is that the two main protagonists, Murphy and Larkin, were both staunch Catholics. Coming as it did, less than a quarter of a century after the promulgation of Rerum novarum by Pope Leo XIII, one might have expected this teaching to have had some influence on the parties to such a bitter dispute, but apparently it did not. Ireland, of course, has changed a great deal over the century since these events happened. One would not expect to find much reference to Christian ethics in what is now a secular society. But two recent events demonstrate that Christian ethics have a contemporary relevance in industrial matters. I am referring to the recent closure of the Wright bus factory in Ballymena, where laid-off workers protested that the €15 million gifted by the company to an Evangelical church had undermined the viability of the business. The second case I have in mind is a homily delivered by Fr Ollie O’Reilly, parish priest of Ballyconnell, Co. Cavan, in late September, in which he denounced attacks on executives of Quinn Industrial Holdings as being contrary to the Studies • volume 108 • number 432 469 Concluding Observations Gospel. He warned that, apart from being grievously wrong in themselves, these attacks, if they achieved their purpose, could also cost eight hundred families their livelihood. Catholic Social Teaching has exhibited an impressive consistency over the years from Rerum novarum to Laudato si’. It clearly informed the post-war consensus in which social democracy and Christian democracy dominated politics and Keynesian economics held sway.This was disrupted by the two oil crises of the 1970s, which caused ‘stagflation’and undermined Keynesianism. Into the gap stepped Milton Friedman, whose 1970 paper argued that the only social responsibility of business was to make profits. Thus began the neoliberal era in which executive pay is linked to share price, unions have been reduced in influence, and inequality and individualism now characterise the modern economy. Shareholder primacy alone dictated investment decisions and greed became respectable. Sadly, there is an irony here in that pension funds invested on behalf of workers are often the most demanding of shortterm investment decisions aimed at achieving high returns. Friedrich von Hayek was another ideologue similar to Friedman, who said he would like to see the phrase ‘social justice’ expunged from the English language. He complained bitterly that the Church had made social justice the core value of Catholic Social Teaching. In any event, scandals – Mirror Group, Poly Peck International, Enron etc. – caused the London Stock Exchange to realise the limitations of the greed is good philosophy. Sir Adrian Cadbury was commissioned to devise corporate governance rules to keep malfeasance in check. His 1992 report was the beginning of a corpus of corporate governance codes culminating in the G2O/OECD code in 2015. But these initiatives, though necessary, were not sufficient, as evidenced by the 2008 banking crisis and more recent scandals relating to vehicle emissions. In truth, economics has become detached from ethics. The problems associated with the doctrine...

Gandhian Revolution: Recapturing Gandhi’s Role as the Leader of the Masses

Modern communication has reduced the distance between people with social media like Twitter, Facebook, WhatsApp, Instagram, WeChat, Q Zone and Google+ veritably turning the whole world into a global village. However, all the messages which spread through social media may or may not be reliable but the authenticity of the news depends on the person who imparts the message. Great orators and leaders have always used words to their advantage regardless of the medium. One of our great leaders, Mahatma Gandhi through his words and exemplary lifestyle communicated the message of Truth and Non-Violence, which became his personal emblems, that the world would later emulate. It would also henceforth make India’s identity secure particularly under the aftermath of British colonial rule. In the times of national unrest and uprisings and with such fiery leaders like Lokmanya Tilak, Gandhi was like a voice in the wilderness. But, how then did he spread his message? What was the power that made his thoughts become revolutionary?

Individuals, institutions, and innovation in the debates of the French Revolution

The French Revolution brought principles of "liberty, equality, fraternity" to bear on the day-to-day challenges of governing what was then the largest country in Europe. Its experiments provided a model for future revolutions and democracies across the globe, but this first modern revolution had no model to follow. Using reconstructed transcripts of debates held in the Revolution's first parliament, we present a quantitative analysis of how this body managed innovation. We use information theory to track the creation, transmission, and destruction of word-use patterns across over 40,000 speeches and a thousand speakers. The parliament as a whole was biased toward the adoption of new patterns, but speakers' individual qualities could break these overall trends. Speakers on the left innovated at higher rates, while speakers on the right acted to preserve prior patterns. Key players such as Robespierre (on the left) and Abbé Maury (on the right) played information-processing roles emblematic of their politics. Newly created organizational functions-such as the Assembly president and committee chairs-had significant effects on debate outcomes, and a distinct transition appears midway through the parliament when committees, external to the debate process, gained new powers to "propose and dispose." Taken together, these quantitative results align with existing qualitative interpretations, but also reveal crucial information-processing dynamics that have hitherto been overlooked. Great orators had the public's attention, but deputies (mostly on the political left) who mastered the committee system gained new powers to shape revolutionary legislation.

أغراض خطابة الإمام الخميني و خصائص أسلوبها

Abstract Al-Khumayni is the first Iranian Supreme Leader had a big hand in the Iranian revolution. He was born on 24 September 1902 in Khomein, Markazi Province. Together with his followers in the city of Qum, al-Al-Khumayni began to build a political base against the royal family especially the Shah of Iran Mohammed Reza Pahlavi, who later became an important part of the power steering Iran's Islamic Revolution. The main weapon held by al-Khumayni was political speeches capable of moving masses in large numbers so as to make future milestone Iranian empire felled. He was a great orator capable of sorting out the words and put them into a strand of pearls that evoke a spirit listeners to dissolve in their struggle against the Iranian royal family and American intervention. The style of language in his speech (Uslub Khithaby) which was the rhetorical speech trigger the urge author to analyze it more deeply through one of his speeches was phenomenal "American intervention in Iranian affairs".---Abstract Al-Khumayni is the first Iranian Supreme Leader had a big hand in the Iranian revolution. He was born on 24 September 1902 in Khomein, Markazi Province. Together with his followers in the city of Qum, al-Al-Khumayni began to build a political base against the royal family especially the Shah of Iran Mohammed Reza Pahlavi, who later became an important part of the power steering Iran's Islamic Revolution. The main weapon held by al-Khumayni was political speeches capable of moving masses in large numbers so as to make future milestone Iranian empire felled. He was a great orator capable of sorting out the words and put them into a strand of pearls that evoke a spirit listeners to dissolve in their struggle against the Iranian royal family and American intervention. The style of language in his speech (Uslub Khithaby) which was the rhetorical speech trigger the urge author to analyze it more deeply through one of his speeches was phenomenal "American intervention in Iranian affairs".

Patrick Henry: Champion of Liberty by Jon Kukla

Reviewed by: Patrick Henry: Champion of Liberty by Jon Kukla Daniel L. Dreisbach Patrick Henry: Champion of Liberty. By Jon Kukla. (New York and other cities: Simon and Schuster, 2017. Pp. xiv, 541. $35.00, ISBN 978-1-4391-9081-4.) Near Patrick Henry's last will and testament, his executors found a small envelope sealed with wax containing a message intended to be read after his death. On a single sheet of paper, Henry had copied his 1765 resolutions opposing the Stamp Act. On the reverse side was a brief history of the resolutions, with these words: "'Whether [independence] will prove a Blessing or a Curse,' he wrote, 'will depend on the Use our people make of the Blessings which a gracious God hath bestowed on us.'" If the American people are wise, "'they will be great and happy.'" If they are of a contrary character, "'they will be miserable. Righteousness alone can exalt them as a Nation.'" He concluded, "'Reader! whoever thou art, remember this, and in thy Sphere, practice Virtue thyself, and encourage it in others. P. HENRY'" (p. 3). This document touched on or alluded to several recurring themes in Henry's life and thought: the blessings of political liberty, the call to resist tyranny, and the necessity for civic virtue informed by religion in a system that aspires to self-government. Historians of Virginia and the American founding have long lamented that, notwithstanding the numerous biographies, there is still much to be written about Patrick Henry's life. Most Americans, even schoolchildren, recall Henry as the great orator of the Revolution and can recite his most famous line of revolutionary rhetoric, but few can elaborate on the substance of his contributions to the Patriots' cause. Much of Henry's life has been obscured by popular myths. Biographers have also been hampered by the fact that many of his papers have been destroyed or lost and that many of his most important expressions of ideas were spoken and not written down and, unfortunately, have now been lost to posterity. Moreover, some biographers have lacked the detailed knowledge of Virginia's social and political life required to provide essential contexts for Henry's life, thoughts, and deeds. Such invaluable details and contexts, however, are not lacking in Jon Kukla's masterful biography Patrick Henry: Champion of Liberty. Indeed, it is a model of biography writing at its finest, and students of biography and history will want to study it for this reason alone. Kukla is a first-rate historian and an engaging writer who ably marshals his encyclopedic knowledge of Virginia social, political, legal, economic, and religious cultures in recounting Henry's life. Nearly every paragraph brims with pertinent factual nuggets and insights that add color and texture to the narrative. This tome is much more than a biography; it is a richly textured and documented chronicle of Henry's tumultuous times and, in particular, the birth of a new nation. It is replete with insights that will excite experts and novices alike. For the most part, the biography follows Henry's life chronologically, delving into the momentous events that shaped his life and legacy, such as the Parsons' Cause case, the "liberty or death" speech delivered at the Second Virginia Convention in March 1775, the Fifth Virginia Convention's resolution to declare independence in May 1776, the battles to redefine church-state relationships and secure religious liberty in Revolutionary Virginia, and the debate in Virginia over ratification of the national Constitution. [End Page 965] Kukla is attentive to recurring themes in Henry's public life. These include Henry's belief that political leaders must constantly gauge the opinions of and speak for ordinary citizens; that Virginians must act in concert with compatriots in the other colonies to protect liberty; and that religion, morality, and civic virtue are the indispensable pillars that buttress social order and give citizens the capacity for republican self-government committed to liberty under law. Henry fretted about a perceived decline in public morality in postwar Virginia, and he advocated policies that he believed would foster a public religion that would, in turn, inform civic virtue and morality. As the subtitle indicates, Kukla...

Whose Speech Is It Anyway? Ownership, Authorship, and the Redfern Address

Whose Speech Is It Anyway? Ownership, Authorship, and the Redfern Address

The Empathetic Scientist

How would you describe a scientist? When asked this question, many of us envision wild-haired, brainy, and slightly awkward sorts of characters. In a survey of my Facebook friends, I found that people rarely give scientists descriptors like great orators or teachers. This problem points to a weakness in a key component of being a scientist and following the process of the scientific method – communication.In one of my graduate courses, we were asked to interview a faculty member about how they communicate science to various audiences. I chose to interview Dr. Joshua Weiner, the instructor of a Developmental Neurobiology course. This molecular neuroscience-heavy class covered how the developing brain orchestrates complex signaling cascades that eventually form the most intricate organ in the body (see Figure), yet Dr. Weiner made the class material clear and enjoyable. I had a hunch that he would have some good suggestions for science communication, so I drafted some interview questions, tested out my recorder for the first time, and set up an interview with him, featured in the audio clip above.I expected Dr. Weiner's advice to echo what I had heard previously; to tailor your information for the specific audience, to use visual aids, and to reiterate key messages. Although he did agree with all of these communication tools, Dr. Weiner's empathy and understanding towards his students struck me during the interview. This advocacy for compassion in a world of science that can be very detached from emotions and feelings served as a reminder for me to put myself in other people's shoes in science communication and in all aspects of my life.Audio Essay

ANALIZA ZASTUPLJENOSTI FILOZOFSKIH PREDMETA I TEMA U „IZVEŠTAJIMA” NOVOSADSKE GIMNAZIJE PERIOD OD 1918-1941. GODINE

Analizu zastupljenosti filozofskih predmeta i tema u „Izveštajima” Novosadske gimnazije autor je započeo od „Izveštaja” za školsku 1918/19. godinu, dok je poslednje ispitivano bilo „Uputstvo učenicima Muške realne gimnazije Kralja Aleksandra I u Novom Sadu za školsku godinu 1940-41”. Autor je utvrdio da se ovo 23 godine dugo razdoblje može segmentirati na dva međusobno vremenski nepovezana perioda. Prvi period sastoji se od dve celine (prva, od školske 1918/19. do 1924/25. godine i druga, od školske 1930/31. do 1932/33. godine). U ovim školskim godinama Filozofija i/ili Filozofska propedeutika (Logika i Psihologija) bila je najviše zastupljena u nastavi u Gimnaziji (predavana je u dva završna razreda (VII i VIII), sa nedeljnim fondom od 4 časa). Drugi period takođe je temporalno fragmentiran (od školske 1925/26. do 1929/30. godine i od školske 1933/34. do 1940/41. godine). Položaj Filozofije i/ili Filozofske propedeutike (Logika i Psihologija, odnosno Osnovi psihologije) bio je u ovom periodu nezavidniji nego u prethodnom, sa fondom od samo 2 časa nedeljno u VIII razredu Gimnazije. Filozofske teme i literatura bili su zastupljeni u Gimnaziji i kroz kurikulume klasičnih jezika. Iz Latinskog jezika proučavana su i prevođena dela velikog oratora i rimskog eklektičara Cicerona (<em>De</em><em> imp. Gn. Pomp.</em>, <em>In Catilinam Oratio</em>, <em>Pro Archia poeta oratio</em>, <em>De senectute</em>, <em>Laelius </em><em>de amicitia</em>, <em>De amic.</em>), radovi slavnog poznog rimskog stoičara Seneke (<em>De</em><em> divitibus</em>), te prevođene neimenovane Sokratove izreke. Kada je reč o Grčkom jeziku, čitali su se i tumačili radovi Homera (<em>Ilijada</em>, <em>Odiseja</em>), Herodota (<em>Istorija</em>), Ksenofonta (<em>Uspomene</em><em> o Sokratu</em>, <em>Kiropedija</em>), Sofokla (<em>Antigona</em>) i delovi Platonove <em>Odbrane Sokratove</em>. Tokom više od dve decenije istraživanog rada Novosadske gimnazije desile su se mnoge značajne stvari, ali organizacija i izvedba nastave iz jedinog filozofskog predmeta nije automatski i dosledno pratila sve ove mene. Štaviše, nastava iz Filozofije i/ili Filozofske propedeutike u Novosadskoj gimnaziji imala je osobeni ritam evolucije, a njeno oblikovanje, mimo svih kvalitativnih i kvantitativnih promena, nije se podudaralo odnosno retko je koincidiralo sa nagoveštenim i primenjenim rešenjima i odlukama.

ISLAM DAN SOSIALISME (Telaah atas Pemikiran Ali Syariati)

<p><span>Abstract</span></p><p><span>Ali Shariati, as it is known, is a key figure behind the Iranian revolution. In line<br /><span>with the thinking Hanafi and Engineer, Shariati comes with the embodiment of<br /><span>the spirit of a just social system. He was a great orator and a writer profilik. In<br /><span>the early days of the Iranian revolution, the classroom is always filled by a<br /><span>Shariati college students who want to listen to his revolutionary ideas. Similarly,<br /><span>his works. Although sometimes seem provocative, but Shariati's writings can not<br /><span>be denied has become a kind of detonating the Iranian revolution. Shariati was<br /><span>able to stand in the middle of these two poles, Islam (Shia) on the one hand and <span>Marxism on the other. He shrewdly combining the two, and then give birth to <span>an idea of Islamic socialism. This paper is framed to elaborate further thought <span>Ali Shariati primarily on the concept of Islamic socialism. Posts will be limited to <span>the three principal discussions, namely, how the concept of Islamic socialism Ali <span>Shariati, is there any influence of Marxism in Islamic thought possible Shariati <span>and juxtaposed with the classical teachings of Marxism?</span></span></span></span></span></span></span></span></span></span></span></span></span></span></p><p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><br /><span><strong>Keywoard:</strong> <em>Islam, sosialisme, marxisme, kiri Islam</em></span></span></span></span></span></span></span></span></span></span></span></span></span></span><br /></span></p>

Ks. Jan Berthier MS – wzór kaznodziei francuskiego drugiej połowy XIX wieku

The Second Vatican Council drew attention to the importance of proclaiming the Word of God during liturgy. A search for models for sermons started, which would have all properties of a good homiletic sermon. An example of such a sermon were those delivered by Father Jean Berthier MS. A Frenchman born around the mid-19th century, he was a model of a folk missionary for the clergy of that time and a model of retreat preacher. His inspiration lay in the Holy Bible and the teaching of the Church Fathers supported by examples taken from the lives of saints. He drew upon great orators but he did not attach much importance to the principles of rhetoric and decorous language. In his sermons he raised mainly subjects connected with morality. He called upon people to mend their ways, reminding them about eternal life. His sermons were simple and easy to understand, even for uneducated listeners. He brought his sermons to perfection, both intellectually and spiritually.

Introducing Black Harry Hoosier: The History Behind Indiana's Namesake

Indiana's nickname is as distinctive as its source is mysterious. Early in the nineteenth century, Hoosier was a common synonym in the South for a yokel or bumpkin, but there is no record of how the term came to be used as slang or what it originally meant. The liest Indiana settlers brought this word with them from the Appalachi an region, but they left behind no trace of its etymology. By the middle of the nineteenth century, Indiana citizens had transformed this label of abuse and disparagement into a badge of pride and identi ty. Indiana folk were proud to be Hoosiers, but what did that mean? While nicknames like Buckeye, Badger, and Wolverine need no explanation, the derivation of Hoosier has become a source of amuse ment and speculation. Kentuckians were the first to joke that the term came from the practice of isolated Indiana farmers yelling 'Who's yere to approaching strangers. There was also a yarn about a bar fight after which somebody wondered whose ear was left lying on the floor. Hoosiers themselves, trying to put a more respectable spin on their name, sometimes told about a man with that surname who hired people from Indiana to work outside the state. Indianans were thus associated with a certain Mr. Hoosier. Although it might be pleasing to imagine that the nickname comes from an original Hoosier who treated his workers so well that they became identified with him, there is no evidence to support the existence of this mytholog ical figure. Fortunately, it is unnecessary to invent a first Hoosier because one already exists, and he was a noted figure in his own right. His torians of early American religion have long acknowledged the impor tance of Harry Hoosier, a Methodist preacher famous for his eloquence.1 Those who heard Hoosier preach found him hard to forget. Dr. Ben jamin Rush (1745-1813), a signer of the Declaration of Independence, acknowledged that making allowances for his illiteracy he was the greatest orator in America.2 Outside a narrow circle of scholars, how