By Barbara A. Biesecker
Addressing Postmodernity examines the connection among rhetoric and social swap and the methods people rework social family throughout the functional use of symbols. via an in depth analyzing of Kenneth Burke's significant works, A Grammar of causes, A Rhetoric of reasons, and The Rhetoric of faith: reviews in Logology, Barbara Biesecker addresses the severe subject of the fragmentation of the modern lifeworld. In revealing the whole diversity of Burke's contribution to the opportunity of social switch, Biesecker presents an unique interpretation of Burke's most vital rules. Addressing Postmodernity can have an important influence on Burkeian scholarship and at the rhetorical critique of social family members in general.
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Additional info for Addressing Postmodernity: Kenneth Burke, Rhetoric, and a Theory of Social Change (Studies in Rhetoric and Communication)
S. Copyright law is illegal and injures the author and publisher. For permission to reuse this work, contact the University of Alabama Press. entire study may find its own allegorical expression in this imperfect predication of Burke's: history and the human beings that shape and are shaped by it do not always, like a language, conform to the demands of a grammar. But then, again, that may be a gift, for inscribed in the "failure" of grammar (here we could substitute structure, dialectic, history) are the radical possibilities of rhetoric.
Copyright law is illegal and injures the author and publisher. For permission to reuse this work, contact the University of Alabama Press. " In counterdistinction to a Rhetoric and a Symbolic, "a statement about the grammatical principles of motivation" seeks to "lay claim to a universal validity" (xix) and, thus, demands that differences be read as surface and, indeed, inessential variations of an underlying structure. The point of this somewhat lengthy digression has been to illustrate the way in which the "paradox of substance" serves as the methodological trick by means of which Burke is able to rewrite an implicitly ontological inquiry as an epistemological one.
This is not where my point of contestation lies. Rather, in reading this distinction between action and motion as only proposing a differential relationship between the human and the nonhuman, critics theoretically elide what is, perhaps, one of the most productive moments in Burke's work: the tacit suggestion that the difference that obtains between the human and the nonhuman, and that indeed structures their relation, also obtains within the human being itself. 5 One can begin to substantiate the claim that for Burke the human being is constituted in and by a resident rift or internal action/ motion differential by turning to a much celebrated (though for different reasons) passage in part one of the Grammar.