No one, for example, can have an ideal body, and therefore no one has to have an ideal body” (Enforcing 105). 17When defining phronesis in the Nicomachean Ethics, Aristotle never truly rules out the idea that one would need some form of cunning intelligence to have “prudence,” and the version of phronesis he outlines is certainly an abstract form of knowledge. These premises are also the premises of this essay. 0000000636 00000 n The Argument. 0000012648 00000 n Yet Aristotle had more than one concept of ideality—he expounded on the idea of the mean, for instance. 0000002812 00000 n She also argues that Medusa's “stoning” be seen as a rhetorical power, an ability to change the audience's state of mind, accompanied by a somatic effect. As Salutati suggests, the snakes on her head might be seen as “rhetorical ornaments … instruments of wisdom” because snakes are “reported to be the most cunning” (55). … [I]n the culture of the ideal, physical imperfections are not seen as absolute but as part of a descending continuum from top to bottom. Rhetoric Review Metis, Mêtis, Mestiza, Medusa: Rhetorical Bodies across Rhetorical Traditions Rhetoric ReviewMetisThe author argues that we have chosen a rhetorical history that normalizes and, Mêtis, Mestiza, Medusa silences rhetorical bodies. https://de.wikipedia.org/w/index.php?title=Metis_(Mythologie)&oldid=201701540, Gottheit als Namensgeber für einen Asteroiden, Wikipedia:LCCN in Wikipedia fehlt, in Wikidata vorhanden, „Creative Commons Attribution/Share Alike“. The “abnormal” body is not something given to women symbolically as a form of derogation; it is an engine for understanding and thus has serious rhetorical power. ��Eժ�)8E��)x�N ���V�Ӡ2Y-U�`q��d```@i`R U�]�800B��0Aj� �A1�)/S����.�3�a���7{+�N�f>r-�0 !�Z� Evaluating the rhetorical quality, legal merit, and cultural stakes of his speeches, Riel's Defence reveals the significance of the last public statements made by a man who indelibly shaped Canada’s history by combining his personal vision with a national vision. 3Thanks to Richard Enos for his thoughtful comments in reviewing an earlier draft of this manuscript. 1-28. “Metis, Mêtis, Mestiza, Medusa: Rhetorical Bodies Across Rhetorical Traditions.” Rhetoric Review 28.1 (2009): 1-28. The author argues that we have chosen a rhetorical history that normalizes and silences rhetorical bodies. Print. 21Of course it matters very much whether Medusa was raped or not. 23Graves writes that vials of Medusa's blood were widely distributed: The blood had the power both to kill and to cure (Greek Myths 175). 0000000016 00000 n To centralize the rhetoric’s ties to embodiment, he adds “the circulation of discourse through the body” to his definition of rhetoric as the circulation of power through communication, and highlights métis—“the rhetorical concept of cunning and adaptive intelligence” (5)—as a method for recognizing the embodied, divergent nature of rhetoric.

H��W͒���)pJ�.�K��{�����]�kŮ�+����H��fV�>8ϐ7K�9��@I3v���Z`w����Ƴ7�k�_��^k���v�GU�b�G�~�8*S��/b�]�Q'�Z׋��/~ I would argue that the commingling of these imperatives results in a normative culture or society—both the upheld fiction of perfection and the systematic self- and Other-surveillance and bodily discipline of normative processes. Aus dem gespaltenen Kopf sprang Athene mit weit hallendem Schlachtruf, in voller Rüstung und mit ihrem spitzen Wurfspeer bewaffnet hervor. Despite the idea, advanced by Eric Havelock in particular, that myth was rote and didactic, we might see myth as being connected to the body, as being highly rhetorical, as being an arena for mêtis—thus my retellings hopefully honor this spirit (see also Slatkin). Nor can we use the brute force of Zeus or Perseus to coopt their power when it threatens us, to subordinate their thinking bodies. For instance, Demosthenes was said to have been soft and lame because he spoke with a stutter and had an overly feminine demeanor. Dass Zeus Metis verschlungen hat, macht ihn somit selbst zum „Gott des klugen Rates“. V�~i=�p�oI��/@C�`��k��%!8��5p���X0F��1�Y���qa���DHK c�@�N1��ZC�H4�s4��31&�pR���l�E�)�(���ه�T 103 0 obj <> endobj The “leap” that should be encouraged, then, is to see such situated knowledge as vital and perhaps even central to human experience. Metis, Metis, Mestizo Medusa: Rhetorical Bodies across Rhetorical Traditions The author argues that we have chosen a rhetorical history that normalizes and silences rhetorical bodies. Karl Kerényi verweist auf Fragmente von Chrysippus Stoicus, in denen sie sogar als die „Bewirkerin aller gerechten Dinge“ bezeichnet wird. ��T�0����� ��X�O�@�u����.4�x���S咖���42E`ǀ*��$%FB)��n��Ͱm�ƪ�t͝�f:�f Cacus was said to eat human flesh and nail human heads to his door. 0000001308 00000 n

Students' cunning strategies and divergent expressions may threaten us or challenge us, but we cannot believe that mêtis is something we use on students, that we can be the sole tricksters, holding student bodies captive. In response, the author exhumes an embodied history of rhetoric, reexamining the myths of the Greek goddess Metis as a means of enlivening rhetorical theory and history. The body then becomes “what is not mind … implicitly defined as unruly, disruptive, in need of direction or judgment, merely incidental … a brute givenness which requires overcoming” (Volatile 3–4). 5This is true for women particularly, but the stigma of femininity is also applied to men. 28, No. %%EOF We use cookies to help provide and enhance our service and tailor content and ads. 0000006954 00000 n

In rhetorical theory, metis is most succinctly defined as cunning, embodied intelligence that enables one to navigate uncertain situations with ease. Print. :]B�G:� .�# ���H$bJ��,Ih�{':hD��oj�Wr��9l:���&�=tp�-���'��p�G��?�X�P�����*)�*_!أ*�ѱ�p,��){����`���Ձ~˓c��b���I݇���^Q;{�T-��uތ�d�fq���6�$Nʟ��@u��3m� �ێg�s�ab�����bcӺ�y�URt� �7�@)��OU��"ޅ��-����Ky�}����$�{�������J�6J�U3��Ee���E'���o���,�)�BY��v��ض�����"�?M�Q��\1ylδb̼����0�Im����)j�l7[[ys�.��M��5h�um�G�sxJ��a�2� ����B�C�]l���N����)�Ok8�e�G2������p'u�u,��i|$4:.�\�%�ː��I�e>d�q�� H���W��?�"`����[�D���H���M��������W�h>��ѧKl� *tc���X����l�������:�Kz�%�; ,D�!�yFS,U>�!���=Q� Associated with unexpected heroes, the power of metis lies not in brute strength, but instead, through the physical manifestation of other qualities, like agility or cleverness. 0 The word normative also converts the idea of normalcy into an active process—norms “are” but they also “act”—we live in a culture in which norms are enforced, a normative society. Metis and listening are both inherently feminist rhetorical tactics for collaboration and intervention that have been generally overlooked in rhetoric and composition scholarship. 0000002039 00000 n 25I would argue that as teachers, we need to avoid the temptation to “eat” mêtis and wrest control over knowledge away from students.

0000002039 00000 n It can—and has—been argued that in antiquity there was not a concept of normalcy per se. In this interpretation Medusa turns an audience to stone not because of her looks but because of her rhetorical power—her audience “so convinced of what they have been persuaded that they may be said to have acquired a stony quality” (56). 15It is worth noting that these ableist accents on the denunciation of mêtis are also accompanied by a distinct ethnocentrism and even xenophobia. In response, the author exhumes an embodied history of rhetoric, reexamining the myths of the Greek goddess Metis as a means of enlivening rhetorical theory and history. x�b```f``������u�A���b ȱ�ab`P`b3X�>�anmH��#�X�`.����i�s C���,��l%m�n[0�������С6�o!��֟M��N�- �ZZ

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