RICHARD M. WEAVER
1910 - 1963
Student notes developed as class project; drawn primarily from Contemporary Perspectives on Rhetoric, Foss, Foss, and Trapp.
Section A: Study/Learning Objectives
A. To become familiar with Richard Weaver's background, support reasons why he became a conservative and list practices which gave his life "enviable unity."
B. To better understand Weaver's divisional view of human beings.
C. To focus on and explore Weaver's theories on knowledge and truth.
D. To better understand Weaver's "Nature of Culture" ideal
E. To examine how rhetoric serves as a solution to extreme dialecticism and how a separation of the two would be dangerous.
F. To be able to distinguish among sources of arguments and list them from ethical to least ethical.
G. To learn how parts of language can be an indication of a rhetor's view
H. To be able to distinguish among "god", "devil", and "charismatic" terms and show how each can show a rhetor's world view.
I. To learn what Weaver feels has led to the decline of rhetoric but to bring up his plea for the future and what teachers can do to change
J. To focus on the major criticisms of Weaver's writings, but also to list his high points and what caused him to advance his field
Section B: A List of Key Concepts with Brief Definitions
New conservatism--to conserve the great structural reality which has been given us and which is on the whole beneficent. (p.56)
Weaver's perspective on rhetoric--human being is composed of body, mind and soul. (p.59)
Four faculties of the mind--aesthetic, ethical, religious and cognitive. (p.59)
Soul--"an integrative power binding the individual into an intellectual, emotional, and spiritual unity which is the highest self." (p.60)
Three levels of knowledge--ideas, beliefs, metaphysical dream. (p.60)
Metaphysical dream--"intuitive feeling about the immanent nature of reality. (p.61)
Tertium quid--an ideal ideal. (p.61)
Truth--degree to which things and ideas in material world conform to their ideals and essences. (p.61)
Culture--feelings which determine a common attitude toward large phases of experience. (p.61)
Tyrannizing image--center of culture which represents the cultural ideal or vision of excellence for which a society strives and sees as perfection. (p.62)
Language--Process through which ultimate truth of metaphysical dream is conveyed to individuals of a culture. (p.63)
Dialectic--method of investigation whose object is the establishment of truth about doubtful propositions. (p.63)
Rhetoric--truth plus artful presentation. (p.63)
Genus and definition--relies on the presupposition that there exists classes which are determinate and therefore predictable; most ethical. (p.67)
Similitude--involves the interpretation of a subject in relationships of similarity and dissimilarity; second most ethical. (p.68)
Cause and effect--consequence; least ethical. (p.68)
Authority and testimony--external mode of interpreting reality; statements made by observers. Experts take the place of the direct interpretation of evidence and individuals we respect vouch for the truth. (p.69)
Rhetorical/historical--composite argument that requires a definition of genus or principle and a reference to historical circumstances. (p.70)
Simple sentence--tends to emphasize the discreetness of phenomenon within the structural unity; no major competing elements. (p.71)
Complex sentence--branching sentence with one or more dependent clause and one independent clause. (p.71)
Compound sentence--two or more simple sentences joined in some way. (p.71)
Ultimate terms--terms to which the highest respect is paid in a culture to which the populace appears to attribute the greatest sanction. -god--all other expressions are subordinate -devil--terms of repulsion -charismatic--operate independently of referential connections (p.72)
Section C: Annotated Supplementary Readings
Bradford, M.E., "The Agrarianism of Richard Weaver: Beginnings and Completions," Modern Age. Summer-Fall 1970: 249-255. Richard Weaver had intense pride in the South. He never lost interest in defending what survived of the historic Southern order. His political journalism plus certain papers he wrote document this dedication. This article deals with his undying devotion and immersion in things Southern. Throughout essays such as "Ideas Have Consequences," "The Ethics of Rhetoric," and "Visions of Order", southern ideas and references are made. Also, after his theory work was done, he decided to return upon historic (and often Southern) subjects. Weaver claimed that his Southern homeland was the "last non-materialistic civilization in the Western world." The article goes on to explain why he feels this way and puts a pinpoint on Weaver's eternal optimism whenever "Southern matters" were mentioned.
Haskel, Robert and Hauser, Gerald. "Rhetorical Structure: Truth and Method in Weaver's Epistemology," The Quarterly Journal of Speech. October 1978:233-248. The emphasis of this essay is restricted to the idealist thinking in Weaver's writings as opposed to any idealogy he supported. Weaver is reminiscent of Plato in many ways concerning his ideas of Truth. Weaver sees Truth on two levels. The first Truth is metaphysical in nature and is observable by humans strictly by deduction. Although language must be used in search of Truth, the two are not directly connected. Weaver finds existential Truth in the set of cultural beliefs that each of us hold. Weaver realized that "good rhetors" must act like they know Truth, otherwise their opinions are not capable of giving insight into the absolute.
Johannesen, Richard L., "Richard M. Weaver On Standards For Ethical Rhetoric," Central States Speech Journal. Volume 29, Summer 1978: 127-137. Richard Weaver once observed that our "conception of metaphysical reality finally governs our conception of everything else." This essay expands and defines this theory. By emphasizing Weaver's Platonic Idealism, Johannesen summarizes his basic ideas and areas of discussion. He focuses on philosophical underpinnings, the nature of rhetoric, potential ethical standards, and ethical archetypes. Johannesen goes on to list contemporary relevance of Weaver's Standards. Weaver believed that "man is the only animal that can meaningfully be described as having values." Values are associated with ethics. Ethics, in relation to rhetoric, are the focus of Weaver's work. This article attempts to extract those standards for ethically responsible rhetoric.
Kirk, Russell. "Ethical Labor." Rev. of Ethics of Rhetoric by Richard Weaver. Kirk was quite impressed with the work accomplished by Weaver in his book Ethics of Rhetoric. According to Kirk, few men before Weaver have been able to write on the topic of ethics with such courage and explosion. The main argument of Weaver's book is that a man's ethics and rhetoric are inseparable; a man's rhetoric is dependent upon the ethics to which he is committed. Statements such as: rhetoric "seeks to perfect men by showing them better versions of themselves, links in that chain extending up toward the ideal..." indicates Weaver's Platonic nature. Kirk admits that this article is not an adequate summary of Weaver's work...but it is clear that Kirk believes Weaver did justice to the topic of ethics in rhetoric.
Meyer, Frank., "Richard M. Weaver: An Appreciation," Modern Age. Summer-Fall 1970:243-248. This article was written by Frank Meyer, a contemporary and friend of Weaver. He admits to his bias towards Weaver early in the article, and mentions how Weaver's death deprived conservatives of "so irreplaceable a champion." Weaver found many problems with the liberals of his time. He felt that liberalism was irresponsible in that it refused to "accept the laws and consequences of rational discourse." Weaver felt that the leaders of liberalism often simply served as front men until they felt it was time to brush off their responsibility. Weaver believed that "rhetoric should rest on a firm moral and intellectual foundation," and attributed the continuance of the Christian culture to the power of rhetoric. He then related the decay of Western culture to the decline of rhetoric.
Vivas, Eliseo. "The Mind of Richard Weaver." Rev. of Visions of Order: The Cultural Crisis of Our Time by Richard Weaver. Modern Age. Summer 1961. This article is a review of one of Weaver's last and most ambitious texts, entitled Visions of Order: The Cultural Crisis of Our Time. The author looks unfavorably on most of the eight chapters in this book, which are summaries of the reasons why Weaver believes society is in a distinct decline. The most acclaimed chapter, however, is titled "The Cultural Role of Rhetoric" and discusses the relationship of rhetoric to dialectic. Of Weaver's career, the author said, "This courteous academic man...spent the major part of his working day swimming far from the safe shores of his own competence toward high seas that were beyond his depth...But he...nearly always returned from his adventures with something worthwhile to show for them."
Weaver, Richard M., "Two Orators." Modern Age. Summer-Fall 1970: 226-242. Weaver discusses an influential debate between Hayne and Webster in the 1830s. The article is essentially case-specific, analyzing the rhetorical clash between two powerful and strong-willed senators. However, several of Weaver's rhetorical precepts are brought to bear here, although he never mentions them by name. For example, the first of these precepts is the use of "god" and "devil" terms. Webster and Hayne use terms such as "liberty" and "independence." Of the debate, Weaver summarizes: "Webster's reply to Hayne is one of the greatest triumphs of history. [It is] an exchange which is rightly viewed as one of the critical debates over the future of the United States." This article is an interesting analysis of rhetoric taken from a historical perspective, with excellent historical references to make it comprehensible.
Williamson, Clint Jr., "Richard Weaver: Stranger in Paradise," National Review 31 December:96-100. Williamson clearly was not a friend or even admirer of Richard Weaver. "It is, partly, the irritability of a man who has made his choice between writing and living..." Williamson appears to be bitter at Weaver for Weaver's preferences for agrarianism. This article is not so much about Weaver's books are views of rhetoric, but rather Weaver's political views. According to Williamson, Weaver would not be comfortable with the "new breed of conservatism." Another important point that Williamson states is that Weaver does not even attempt to hide his "prejudices." This article is not for the reader who wants a clear, unbiased view of Weaver.
Section D: Topic Outline (page refs. are to Foss, Foss, and Trapp: Contemporary Rhetoric)
1. The Emotional-aesthetic faculty is contemplative and allows the human to experiences pain, beauty, etc.
2. The Ethical faculty is judgmental and determines orders of good.
3. The Religious faculty is intuitive and yearns for infinity; reveals to human his destiny and ultimate nature.
4. The Rational-cognitive faculty, which allows humans to define concepts, order ideas, etc., equips the humans with knowledge.
1. Humans use symbols to go beyond sensate level of knowledge. We create culture by communicating feelings and values.
2. Humans gain dignity through power of choice and freedom to actualize truth.
1. The first level is concerned with specific ideas, or data and facts about the physical world.
2. The second level involves beliefs.
3. The third level is the Metaphysical Dream.
a. This level consists of philosophical opinion and judgmental standards.
b. Information from first two levels (ideas and beliefs) are verified at this level using values and ideals.
c. Truth resides in the Metaphysical Dream
1. Culture is NOT materialistic; it does not cater to the senses.
2. Culture is created by imagination, spirit and inward tendencies.
1. It is the ideal for which society strives; the "focus of value..."; the center of authority.
2. The tyrannizing image performs several functions.
a. It sets up rankings and orders.
b. It controls our decisions to adhere to ideal.
c. It establishes hierarchy according to degree of conformity.
3. Because this image cannot be comprehended entirely, humans will never achieve it, but if a culture chooses to work towards it,the culture will prove to be stronger.
1. Dialectic is used to achieve the third level of knowledge, or the metaphysical dream.
2. Dialectical terms are applied to principles (e.g. justice, goodness).
3. Dialectic has some limitations.
a. Dialectic cannot move individuals to an active position.
b. Dialectic is not involved with the actual world.
1. Rhetoric should a be complement to dialect.
2. Rhetoric serves several purposes for a culture.
a. Rhetoric should move individuals to act towards tyrannizing image.
b. Rhetoric bonds a culture by acting as its storehouse of universal memory.
c. Rhetoric conveys and promotes permanent values of culture.
1. Argument based on definition or genus is most ethical because it deals with permanent universals and essences
a. This type of argument is based on a presupposition "that there exist classes which are determinate and herefore predictable."
b. The speaker wants the audience to associatewhat is true for the genus to also be true for the subject in that genus.
c. This argument source includes argumentation by example since Weaver believes that an example implies a general class.
d. Weaver distinguishes between genus and definition.
aa. In argument by genus, a classification already is established and accepted in the mind of the audience.
bb. Argument by definition requires that the classification be established in the course of the argument.
2. Argument by Similitude ranks second in terms of ethical use because the essences must be proved to the audience.
a. Argument by similitude involves the interpretation in relationships of similarity and dissimilarity.
b. Similitude includes analogy, metaphor, comparison and contrast.
3. Argument by Cause and Effect involves two types of causal arguments.
a. Argument by consequence involves the interpretation of experience in a causal relationship.
b. Argument by circumstance, which deals with present circumstances as the overbearing consideration, is the least ethical form of argument.
4. Argument by Authority and Testimony is evaluated differently than other arguments.
a. This argument relies on statements made by observers and experts to take the place of evidence.
b. This argument is as good as the authority on which it is based.
5. The Rhetorical-Historical Argument displays the relationship between rhetoric and dialectic.
a. This argument requires defined genus or principle plus reference to historical circumstances.
b. Through this argument, rhetoric and dialectic are kept in their relationship as counterparts.
1. Weaver considers sentences important because they show how the mind unites two or more classes.
a. The simple sentence indicates an "elementary level of perception."
b. The complex sentence shows that the mind has performed the second step of analysis: ordering rank and value.
c. The compound sentence can either represent artlessness or a mature sentence showing the ability to present points in close relationship.
2. Weaver also analyzes the parts of speech as important to the motives of the speaker.
a. Nouns deal with complete substances, such as a tree or a leaf.
b. Because adjectives are added to nouns, they are secondary in nature, and may show that reality has been tampered with.
c. Verbs rank with nouns in force since they present a "paradox of both being andbecoming".
1. Ultimate terms are uncontested rhetorical absolutes which represent and motivate us towards the ideal of the tyrannizing image.
2. There are three major categories of ultimate terms.
a. God terms receive the highest respect in a culture and have the capacity to demand sacrifice.
b. Devil terms signify the greatest evil and enemy of culture.
c. Charismatic terms are given power by populace.
1. Rhetoric is no longer taught by the "gifted and imaginative."
2. The view that language is relative leads to a rhetorical decline.
a. A change in language should not be made unless it is endorsed by the linguistic group to which we belong.
b. We cannot change meanings without effecting change at the level of universals and essences.
3. Weaver believes that rhetoric is not taught as the art of speaking truthfully, but rather as the art of speaking usefully.
1. This process would involve a recreation of the value of history and the revitalization of memory.
2. We must learn to respect things we did not create (people, nature, etc.)
3. There must be a renewed emphasis on the right of private property.
1. Poetry, dialectic, and foreign languages should be studied to gain a better grasp of thought and the truth.
2. Teachers of rhetoric must assume responsibilities they currently do not.
a. The teacher of rhetoric must be a definer, a namer, and an orderer of the universe of meanings.
b. Teachers must approach knowledge with an attitude of humility, realizing that "there are a number of things that man will never fully understand."
1. He was criticized for relating his work to a number of conceptual frameworks and dealing with a variety of disciplines, many of which he was unaware.
a. Was criticized for misinterpreting the General Semanticists' position.
b. His use of predominant types of argument is criticized for a lack of evidence.
c. His attacks on science are often based on futile premises.
d. In his works on rhetoric, he would sometimes exhibit a disregard for the rhetorical scholarship of the past.
2. Others criticized Weaver for the ethnocentrism of his Southern thinking.
1. Weaver has been called the founding father of the American conservative movement because he brought conservatives together into a cohesive movement.
2. Weaver has made a solid contribution to the re- e
stablishment of rhetoric in arts and language.
3. Weaver was authentic and consistent in thought.
4. Weaver had the courage to stick to his core of values and his own vision, even when they were unpopular.
1. What effect does a shifting tyrannizing image have on the stability of its culture?
2. If rhetoric promotes values and points us towards a tyrannizing image,does Weaver deny the fact that "evil" individuals can use rhetoric for their own purposes?
3. What would Weaver say of the ethics of a person who does not use one type of argument, but instead uses a variety of arguments?
4. Is it possible for a god term to also be a devil term in the same culture? If so, give an example.
5. Does Weaver find all examples of progress as destructive to a culture's morality?
6. Where does the teacher of rhetoric learn essential values as well as the subject matter of essences or the structure of reality?
7. If the soul guides the mind and body toward good or evil, what guides
the soul?
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