Rhetorical criticism is a practice at least as old as Plato. In the Phaedrus, Plato has Socrates examine a speech by Lysias to determine whether or not it is praiseworthy.
Rhetorical criticism analyzes symbolic artifacts (including words, phrases, images, gestures, performances, texts, films, and "discourse" in general) to discover how, and how well, they work: how they instruct, inform, entertain, move, arouse, perform, convince and, in general, persuade their audience, including whether and how they might improve their audience. In short, rhetorical criticism seeks to understand how symbols act on people.
“riticism is an art, not a science. It is not a scientific method; it uses subjective methods of argument; it exists on its own, not in conjunction with other methods of generating knowledge (i.e., social scientific or scientific)." The end goals of such criticism is greater understanding and appreciation: “By improving understanding and appreciation, the critic can offer new and potentially exciting ways for others to see the world. Through understanding we also produce knowledge about human communication; in theory this should help us to better govern our interactions with others.”
Read more about Rhetorical Criticism: Rhetorical Analysis, Rhetorical Criticism Approaches, Notable Rhetorical Criticism Scholars
Famous quotes containing the words rhetorical and/or criticism:
“I come from a place that likes grandeur; it likes large gestures; it is not inhibited by flourish; it is a rhetorical society; it is a society of physical performance; it is a society of style.”
—Derek Walcott (b. 1930)
“The greater the decrease in the social significance of an art form, the sharper the distinction between criticism and enjoyment by the public. The conventional is uncritically enjoyed, and the truly new is criticized with aversion.”
—Walter Benjamin (1892–1940)