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論亞里斯多德修辭學的倫理－政治學涵義
On the Ethical-Political Implications of Aristotle's Rhetoric
摘要
亞里斯多德在他的修辭學中，系統地發展了關於實踐討論的論辯理論。他研究吾人如何對公共領域的實踐問題，透過公開言說的論辯說服方式，達成行動協調的共同參與。 亞里斯多德認為行動是有選擇性的領域，實踐的情境是複雜而多變的。因而針對公共領域的實踐問題，其理性論證的方式並不能依照處理必然性事件的科學邏輯。相對於科學的邏輯推理所使用的「演繹三段論」與「歸納法」，亞里斯多德提出「修辭推理」(Enthymeme)與「例證法」(Paradeigma)，做為如何在論證中取得說服效力的「論理」(logos)證明方式。除此之外，為證立共同意見的「可信任性」(axiopistos)，他又提出訴諸言說者「品格」(ēthos)，以及訴諸聽者「情感」(pathos)的修辭學說服理論。 在亞里斯多德之後，修辭學的傳統逐漸失去它在希臘城邦之民主論辯的生活世界基礎，而自限於文章的修飾。直至當代的「新修辭學」、「論證理論」與「語用學」，才再度復興了亞里斯多德在兩千多年前的洞見。本文將借助新的研究成果，重新詮釋亞里斯多德修辭學在當代民主社會的倫理－政治學涵義。
並列摘要
Aristotle defines rhetoric as the ability to see what is potentially persuasive in every given case. Rhetoric qualifies itself as the art of persuasion through arguments in the public speech domain. By providing commentary on Aristotle's theory of persuasion, this article will present Aristotle's ethics of rhetoric. For Aristotle, the typical subjects of public speech are not like those of the theoretical philosophy which deals with the things that belong to the realm of inevitable law. The scientific demonstration cannot be applied in this changeable practical domain. Aristotle therefore provides us with three means of persuasion: through the character of the speaker (ēthos-proof), the emotional state of the listener (pathos-proof), or through the argument itself (logos-proof). The focus of this article is an exploration of the ethical-political implications of Aristotle's rhetoric by comparing his theory of persuasion with insights of pragmatics (Habermas) and theories of argument (Toulmin), casuistry (Jonsen), and other new rhetoricians. Challenging the conservative interpretation of ”neo-Aristotelianism”, this article also tries to bring about new perspectives on Aristotle's ethics and politics.