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10 'Cicero insists, in a famous pun, that the orator should present himself as actor veritas, the advocate -- and performer -- of truth.'

\n

10 'Cicero immediately goes on to insist that cultivation of this art is essential, since the orator cannot rely solely on the naked truth to persuade his audience.'

\n

11 'Castiglione shows that the essence of the courtier's performance is a kind of multi-layered deception, in the form of a performed concealment -- a concealment that pretends to be the opposite, to be an intentionally ncomplete concealment that instead reveals, with a wink and a nudge, the \"truth\" behind its supposedly consensual pretense.'

\n

12 on top of the performance comes a meta-deception: the performance must persuade, but the effort at persuasion must be covered by another persuasive effort that tries to show that there is no effort involved. This is 'sprezzatura'.

\n

13 Cicero recommended 'negligentia diligens', careful negligence as essential to the 'plain style' of rhetoric.

\n

 

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7 bullshit, like lying, is intentional deception

\n

8 claims that in some accounts of lying, actual falsity is a condition

\n

12-3 a lie is always a double misrepresentation: of a state of affairs and of the liar's beliefs, although about the latter the liar does not strictly tell a lie. later (54) seems to add that the liar also necessarily misleads about the character of the communication: does not say it is a lie.

\n

22ff advertising and public relations full of bullshit, carefully and expertly crafted. [bullshit can be social technology]

\n

33 essential to bullshit is a lack of concern for the truth (which makes it different from a lie)

\n

47 'the essence of bullshit is not that it is false but that it is phony.'

\n

51 lying is an act with a sharp focus, and it involves design, craftsmanship, invention

\n

52 a bullshitter on the other hand has much more freedom.

\n

53 it is 'less a matter of craft than of art'

\n

53 lying poses 'austere and rigorous demands'

\n

55 to a liar, the truth is necessarily an important point of reference. 'It is impossible for someone to lie unless he thinks he knows the truth.' but to the bullshitter, the truth is irrelevant.

\n

60 'Someone who lies and someone who tells the truth are playing on opposite sides, so to speak, of the same game.' [cf. psychology vs liar]

\n

61 for this reason, 'bullshit is a greater enemy of the truth than lies are.'

\n

64ff. connects the increase in bullshit ao to skepticism about the possibility of knowing an objective reality, and decries the rise of the value of sincerity (which is itself bullshit)

\n

 

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140 'By positing a machine as audience, automated assessment systems for both writing and speaking denaturalize rhetorical action, challenging and uncovering our intuitions about its necessary conditions.'

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That is exactly the function that priming has: it denaturalizes rhetorical action, by automating it and making it subliminal. By pairing 'symbolic action and nonsymbolic motion'.

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143 refers to sts critique of distinction action/motion, refers to pickering's mangle, and latour.

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143 poststructuralist, posthumanist theories have 'dispersed' agency, and since 'traditional rhetoric requires the possibility for influence that agency entails ', rhetoric is in crisis.

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144 others, like Judith Butler for example, link agency with resistance

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144 'agency– resistance is both the product of domination and the negation of the same: it is agency-against-patriarchy, or agency-against-capitalism '

\n

145 ff. Discusses performance, and notes that 'Erving Goffman characterized performance as behavior aimed at producing an impression on an observer but at the same time called attention to the performer’s efforts to control that behavior .'

\n

[in priming, it is the experimenter that does the performance, while the machine does the writing]

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147 'I suggest, then, that we think of agency as the kinetic energy of rhetorical performance.' that is, it is the energy it has (the work it can do) in performance, in action.

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It is 'a property of the rhetorical event or performance itself. Agency thus could not exist prior to or as a result of the evanescent act. '

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149 'The problem with the mechanized audience is not that it is inscrutable—audience is always inscrutable to at least some degree—but that we are unwilling to grant it such presence and therefore cannot, in an important sense, perform. To produce kinetic energy, performance requires a relationship between two entities who will attribute agency to each other. '

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150 no interaction, no agency: 'Interaction is necessary for agency because it is what creates the kinetic energy of performance and puts it to rhetorical use. Agency, then, is not only the property of an event, it is the property of a relationship between rhetor and audience.'

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150 'The shorthand version of all this is that we understand agency as an attribution made by another agent, that is, by an entity to whom we are willing to attribute agency. '

\n

[but I believe both deceptive manipulation and priming contradict this, at least if attribution is understood in the usual sense]

\n

151 refers to Herndl and Licona's 'agent function, which 'operates as a principle of discursive economy and control, constituting a position into which subjects are articulated. '

\n

Notes that we attribute agency very easily, even to primitive computer interfaces, and calls this the Eliza effect, after Weizenbaum's program. [But priming, nudges, sway and so on show their can be agency without any attribution.]

\n

154 note 14 quotes George Kennedy's definition of rhetoric as 'the energy inherent in an utterance ' (which would apply to priming)

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Notes on Cooper

\n

 

\n

421 'We have for a long time understood an agent as one who through conscious intention or free will causes changes in the world.'

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421 'I argue that agency is an emergent property of embodied individuals. Agents do reflect on their actions consciously; they do have conscious intentions and goals and plans; but their agency does not arise from conscious mental acts, though consciousness does play a role. Agency instead is based in individuals’ lived knowledge that their actions are their own. As Jane Bennett suggests, “agency is the . . . capacity to make a difference in the world without knowing quite what you are doing” (155).'

\n

based on complexity theory enactivism,  neurophenomenology (Varela, Thompson, Freeman).

\n

422 'responsible rhetorical agency is a matter of acknowledging and honoring the responsive nature of agency and [that] this is the kind of agency that supports deliberative democracy.'

\n

wants to do away with the subject altogether:

\n

423 'The subject is inescapably defined by an agonistic relation to the object/ other: the subject attempts to control the object/other in order to escape being controlled, but, cut off from the Real by language, the subject, as Lacan conceives it, is “interminably ensnared in [the] unanswerable question” of what the other desires (Rickert 88).'

\n

then introduces Latour as an escape from the postmodern total destruction of the subject, that

\n

424 'leaves no room for any notion of embodied agency and individual responsibility.'

\n

[Not clear what Freeman's non-linear, self-organisation neuro theory adds to the rhetorical analysis. There is too much space between the neuroscience and Obama's speech, which could only be filled by detailed knowledge of Obama's brain/mind states at the time. Complexity theory and neurophenomenology function largely metaphorically.]

\n

then introduces the problem: where does complexity theory leave responsibility and agency, which we need for social organization?

\n

437 'We experience ourselves as causal agents, and any theory of agency needs somehow to account for that experience. And we need to hold ourselves and others responsible for what we do.'

\n

Maturana and Varela understand causality as a circular process of structural coupling.

\n

emphasizes that persuasion (as opposed to coercion or brainwashing) is a process in which the listener is active.

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438 'Coming to an agreement or success in persuasion is a joint enterprise in a sense, but each participant is a separate agent in their actions, the orator who puts words into the air and the listener who evaluates and assimilates the words creating his or her own meaning.'

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[I think considering deception in persuasion makes this problem more interesting and difficult, but not insurmountable.]

\n

argues against Miller's idea of persuasion as the 'kinetic energy' of the rhetorical performance:

\n

438 'In contrast, I argue that deeds are always done by someone, and replacing the doer of the action, the agent, with an amorphous force like kinetic energy leaves us with no basis for assigning responsibility for actions.'

\n

the solution lies in recognizing the multiplicity of agents active in persuasion.

\n

441 responsible rhetorical agency then 'means recognizing both speakers and listeners as agents in persuasion, as people who are free to change their minds.'

\n

 

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Explores four hypotheses: (1) the certain versus the probable is only one distinction among many; (2) many descriptions of epistemological and axiological measurement do not depend on their approximation to an ideal; (3) different types of boundaries (social and political) are at work in the determination of certain knowledge; and (4) \"apate\" exposes the relativity of epistemological and axiological models. (RS)

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Discussion of apate (commonly translated as deception) in rhetoric.

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347 'Apate does not necessarily refer to distortion of the true; just as often it refers to trick, impersonation, or mistake.' (deceptive covering and impersonation)

\n

so apate is not exclusively related to truth/deception, but also to art, techne.

\n

both senses are present in Plato's Gorgias.

\n

apate is contingent on boundaries that are both methodological and professional

\n

368 'the calculations of Plato's ideas and Aristotle's syllogistic are contingent on the determination of a variety of boundaries. These boundaries are neither given nor necessary, rather they are strategic and, by definition, arbitrary.'

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Perhaps the word \"pretend\" gets what we are after, as its etymology suggests a robustness for describing the \"positive\" and \"negative\" poles of the continuum you describe.

\n

This is \"pretend's\" entry in the Oxford English Dictionary:

\n

[< Anglo-Norman and Middle French pretendre, French prétendre to claim, demand (1320 in Old French), to assert, allege (c1380), to aspire to (1409), to feign (a1412 or earlier), to put forward as a pretext or reason (1470), to intend (a1475), to court (1638) and its etymon classical Latin praetendere to hold or stretch out, to extend in front, to put forward as a pretext or reason, to allege, to offer or show deceptively, to make a pretence of, to put forward a claim to, in post-classical Latin also to indicate, signify (from 6th cent. in British sources) < prae-

\n

PRE- prefix + tendere TEND v.2 Compare Old Occitan pretendre (1397), Catalan pretendre (1393), Spanish pretender (c1255), Portuguese pretender (1493), Italian pretendere (14th cent.).] 

\n

1. trans. To put forward as an assertion or statement; to allege, assert, contend, claim, declare; esp. to allege or declare falsely or with intent to deceive.

\n

a. With clause as object.

\n

\"{dag}\"b. With simple object. Obs.

\n

c. In pass. with infinitive or complement.

\n

\"{dag}\"2. a. trans. To offer, present, or put forward for consideration, acceptance, action, etc.; to bring (a charge or action at law). Obs.

\n

b. trans. To allege or put forward (a thing) as a reason or excuse; to use as a pretext. Obs.

\n

c. intr. With to: to make claims on behalf of; to support the claims of. Obs.

\n

3. a. trans. To lay claim to or profess to have (a quality, state, etc.). Now only: to lay false claim to, affect, feign, or put on (a quality, state, etc.).

\n

b. intr. With to (also \"{dag}\"till): to lay claim to, profess to have, or affect (a quality, ability, etc.).

\n

\"{dag}\"4. a. trans. To profess or claim to have (an authority, power, right, title, etc.). Obs.

\n

b. trans. With infinitive as object: to claim the right (to do something). Also occas. with clause as object. Obs.

\n

c. trans. To lay claim to or claim ownership or possession of (a thing); to assert (a thing) as a right. Obs.

\n

d. intr. To lay claim to a right to or share of something. Obs.

\n

\"{dag}\"5. a. trans. (refl.). With infinitive, noun, adjective, or phrase as complement: to represent oneself as \"{emem}\"; to claim or profess to be \"{emem}\". Obs.

\n

b. intr. With ellipsis of reflexive pronoun or infinitive. Obs. rare.

\n

\"{dag}\"6. a. intr. fig. To tend to an end or point in action, speech, etc. Also: to extend in time. Obs.

\n

b. intr. To stretch or reach forward; to move or go forward; to direct one's course; to tend. Usu. with to or for. Obs.

\n

c. trans. To hold out or extend in front of or over a person or thing, esp. as a covering or defence. Obs.

\n

\"{dag}\"7. trans. To indicate, mean, signify. Obs.

\n

8. a. trans. With infinitive as object. To claim, feign, or make oneself appear (to be or to do something).

\n

b. intr. To make pretence; to engage in make-believe or simulation; to feign.

\n

c. trans. With infinitive or clause as object: to feign or simulate in play, to make playful pretence; to imagine oneself to be; to make-believe that.

\n

d. intr. To make-believe in imagination or play. See also LET'S PRETEND n.

\n

\"{dag}\"9. trans. To foretell, portend, prefigure. Obs.

\n

\"{dag}\"10. trans. To intend, plan.

\n

a. With infinitive as object. Obs.

\n

b. With clause as object. Obs. rare.

\n

c. With simple object. Obs.

\n

\"{dag}\"11. intr. To pertain. Obs. rare.

\n

12. \"{dag}\"a. intr. To aspire; to have pretensions. Chiefly with to. Obs.

\n

b. trans. With infinitive as object. To aspire, presume; to venture; to try, attempt. Now rare.

\n

\"{dag}\"c. intr. To pay court to (a prospective spouse); to seek to be married to (a person). Obs.

\n

\"{dag}\"13. intr. To form designs or plot against. Obs.

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I think that relation between extending and deception is very important, it adds some of the heat and friction of social life to the rather cool and smooth operation of the Clarkian extended mind.

\n

What kind of deception here would be analogous  to pretending not to manipulate? Is it when a device, in order to make itself part of your extended mind, pretends to be just a tool? Gives you the illusion that 'you' are still in control?

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Agency", "creators": [ { "creatorType": "author", "firstName": "Cheryl", "lastName": "Geisler" } ], "abstractNote": "In responding to Gunn and Lundberg's critique of her report on rhetorical agency, Geisler uses their Ouija Board metaphor to undertake an analysis of what it might mean to teach the post-modern rhetor.", "publicationTitle": "Rhetoric Society Quarterly", "publisher": "", "place": "", "date": "Fall 2005", "volume": "35", "issue": "4", "section": "", "partNumber": "", "partTitle": "", "pages": "107-113", "series": "", "seriesTitle": "", "seriesText": "", "journalAbbreviation": "", "DOI": "", "citationKey": "", "url": "", "accessDate": "", "PMID": "", "PMCID": "", "ISSN": "", "archive": "", "archiveLocation": "", "shortTitle": "", "language": "", "libraryCatalog": "", "callNumber": "", "rights": "", "extra": "", "tags": [], "collections": [], "relations": {}, "dateAdded": "2011-11-04T14:53:58Z", "dateModified": "2011-11-04T14:56:05Z" } }, { "key": "UCMF243T", "version": 1, "library": { "type": "group", "id": 15115, "name": "manipulation", "links": { "alternate": { "href": "https://www.zotero.org/groups/manipulation", "type": "text/html" } } }, "links": { "self": { "href": "https://api.zotero.org/groups/15115/items/UCMF243T", "type": "application/json" }, "alternate": { "href": "https://www.zotero.org/groups/manipulation/items/UCMF243T", "type": "text/html" } }, "meta": { "createdByUser": { "id": 197242, "username": "nathaniel.rivers", "name": "Nathaniel Rivers", "links": { "alternate": { "href": "https://www.zotero.org/nathaniel.rivers", "type": "text/html" } } }, "creatorSummary": "Christian Lundberg and Gunn", "parsedDate": "2005", "numChildren": 0 }, "data": { "key": "UCMF243T", "version": 1, "itemType": "journalArticle", "title": "\"Ouija Board, Are There Any Communications?\" Agency, Ontotheology, and the Death of the Humanist Subject", "creators": [ { "creatorType": "author", "name": "Christian Lundberg" }, { "creatorType": "author", "firstName": "Joshua", "lastName": "Gunn" } ], "abstractNote": "This essay responds to Cheryl Geisler's \"report\" on the discussions about the concept of agency at the 2003 Alliance of Rhetorical Socities conference.", "publicationTitle": "Rhetoric Society Quarterly", "publisher": "", "place": "", "date": "Fall 2005", "volume": "35", "issue": "4", "section": "", "partNumber": "", "partTitle": "", "pages": "83-105", "series": "", "seriesTitle": "", "seriesText": "", "journalAbbreviation": "", "DOI": "", "citationKey": "", "url": "", "accessDate": "", "PMID": "", "PMCID": "", "ISSN": "", "archive": "", "archiveLocation": "", "shortTitle": "", "language": "", "libraryCatalog": "", "callNumber": "", "rights": "", "extra": "", "tags": [], "collections": [], "relations": {}, "dateAdded": "2011-11-04T14:50:52Z", "dateModified": "2011-11-04T14:53:52Z" } }, { "key": "5H3RJJK2", "version": 1, "library": { "type": "group", "id": 15115, "name": "manipulation", "links": { "alternate": { "href": 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agency?” Several developments are worthy of note. First, although concern with agency began as a rear guard action against the post-modern critique, the discussion appears to have shifted to more productive investigations into the consciousness and conditions of agency. Second, a growing number of scholars acknowledge that rhetoric as an interpretive theory describes a variety of rhetorical positions, some with more and some with less rhetorical agency. 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Another striking similarity is that both behavioral and neoclassical research programs refer to a common set of axiomatic norms without subjecting them to empirical investigation. Notably missing is investigation of whether people who deviate from axiomatic rationality face economically significant losses. Despite producing prolific documentation of deviations from neoclassical norms, behavioral economics has produced almost no evidence that deviations are correlated with lower earnings, lower happiness, impaired health, inaccurate beliefs, or shorter lives. We argue for an alternative non-axiomatic approach to normative analysis focused on veridical descriptions of decision process and a matching principle – between behavioral strategies and the environments in which they are used – referred to as ecological rationality. 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We have been looking at the 'pretend in order to manipulate' tactic in the region of truth practices, and in the region of cultivation / extended cognition.

\n

A list of examples of the first:

\n

In medicine: placebo's

\n

In law: must pretend to be transcendent in order to function well, whereas it is in fact made up.

\n

In psychology/social science: see my 'people as instruments' article, e.g. moderating a focus group.

\n

In rhetoric:

\n

Quintillian: 'if an orator does command a certain art ..., its highest expression will be in the concealment of its existence.'

\n

Aristoteles, Art of rhetoric (III, II, 3) 'we should give our language a foreign air; for men admire what is remote, and that which excites admiration is pleasant.'

\n

(III, II, 4) But this art should be concealed: 'those who practice this artifice must conceal it and avoid the appearance of speaking artificially instead of naturally; for that which is natural persuades, but the artificial does not. For men become suspicious of one whom they think to be laying a trap for them, as they are of mixed wines.'

\n

(III, II, 6) Metaphors are a good way of introducing inconspicuous foreignness into one's discourse. 'if a speaker manages well, there will be something “foreign” about his speech, while possibly the art may not be detected, and his meaning will be clear.'

\n

(Vickers, 1988, p. 314): 'Most rhetoricians from Aristotle on (...) urge that art must be concealed by nature.'

\n

Socrates, according to Plato, opened his defense in the court case against him by denying he is a great speaker. (Apologia)

\n

Longinus, On the sublime (XXII-1): 'For art is only perfect when it looks like nature and nature succeeds only by concealing art about her person.' In the translation by Vickers: 'Art is perfect when it looks like nature, nature is felicitous when it embraces concealed art.'

\n

Longinus (XVII-1-2): we must avoid the 'effrontery of the artifice' by concealing the figures of speech we use. We can do so by hiding the artifice in a setting of beauty and grandeur.

\n

Longinus XVIII-1-2: on contrived spontaneity

\n

Pascal, aforisms, cited by Vickers, 311: 'La vraie éloquence se moque de l'éloquence.'

\n

(Kennedy, 1963, p. 11): rhetorical handbooks advised to deny expertise in eloquence in the prooemium

\n

(Foucault, 1979, p. 86): why do we not recognize the productive side, as opposed to negative side, of power? 'Why are the deployments of power reduced simply to the procedure of the law of interdiction? Let me offer a general and tactical reason that seems self-evident: power is tolerable only on condition that it masks a substantial part of itself. Its success is proportional to its ability to hide its own mechanisms.' secrecy is integral to its operation.

\n

(Latour, 1986, p. 240), 'inversion': the construction of facts must result in the appearance of unconstructedness; retorical persuasion must result in the conviction that one was not persuaded; materialisation must hide the material aspect; the investment of credibility in the belief that econommics has nothing to do with science; and circumstances must simply vanish from the accounts.

\n

(Vickers, 1988, p. 300), about Quintillian: 'mind is always readiest to accept what it recognizes to be true to nature'

\n

(Vickers, 1988, p. 304): figures of speech are best when they demonstrate feelings, rather than represent them.

\n

Sloane, ix: the phrase 'unaccustomed as I am to public speaking', 'was identified in antiquity and preserved as a figure of speech.'

\n

Cicero's diligens negligentia

\n

Castiglione's sprezzatura

\n

What all these have in common is that what is pretended is the opposite of calculation and manipulation: naturalness, spontaneity, rationality.

\n

In the case of a placebo, for instance, the doctor pretends to interact with the patient on a rational level, pretends to interact with him/her as an autonomous human being (a Kantian person, so to speak), in order for the placebo to work.

\n

Can we come up with a similar list in the region of cultivation /extended mind, and what is the analogous pretense there?

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Notes on Miller What can automation tell us

\n

I liked the method in the piece by Miller: she proposes automated assessment as a 'denaturalization' of 'rhetorical action, challenging and uncovering our intuitions about its necessary conditions.' (140) I think the value of the cases we're looking at is similarly that they offer abnormal, unnatural kinds of rhetoric that challenge us to reconsider how we look at rhetoric. The fantasy of 'Inception' and the experimental practice of priming both pair 'symbolic action and nonsymbolic motion'. At the same time, the rhetorical perspective challenges the usual perspective on deception and manipulation.

The notion of the dispersal of agency is useful. That's also what happens in cognitive neuroscience for example. It struck me again how poststructuralist, postmodern much current cognitive and social psychology is, apart from the strictly modernist superstructure that is.

Miller draws the conclusion that 'The shorthand version of all this is that we understand agency as an attribution made by another agent, that is, by an entity to whom we are willing to attribute agency. ' (150) Agency emerges in the process of rhetoric. I think the emergentist perspective is the right one, but attribution is not easy to fit into deception/manipulation and priming. For instance, priming has rhetorical energy, in Miller's metaphor of rhetorical action as kinetic energy: it has measurable influence on the subject. But the subject does not attribute agency to the computer, not even in the 'Eliza' sense that Miller mentions. Perhaps one could say that in covert (priming) or deceptive rhetoric, agency is misattributed by the public. That's what allows it to work. But then it seems as if the 'real agency' is not emergent from the interaction with the public.

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Note the first i-stem words: capio, -ere, cepi, captus. They are all related and this is the root for most of the words we are interested in: accept, deception, conception, preception, inception, reception. We might want to get confirmation some other way, but there is clearly here an etymological blurring on inside and outside here (e.g., \"take out,\" \"receive,\" \"begin\"

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Notes in Response to Rickert Notes

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A few things here: As I read Rickert he is not necessarily advocating for the everything uses and is used framework, which suggests to him a middle with poles (and this is not quite his stance, which is better captured in the word \"muddle\"). These leads me to second response, which is geared specifically toward your final question in the Rickert note: I think the \"answer\" lies in Edbauer's use of rhetorical ecologies. That is, \"rhetorical situation\" creates the impression of sealed moments of rhetoric, whereas ecologies imagines all rhetoric as necessarily contaminated and in flux. Obviously, in a given rhetorical situation one party might emerge as more of a subject (or agent), but that rhetorical situation is shot-through with other previous, ongoing (and future) rhetorical situations. The experimenters agency emerges through the ambient environment of the institution or the discipline of psychology; the participants agency likewise emerges as part of a muddle ambience. Their \"resistance\" emerges from the experiment (Miller's take) as well as from larger social discourses (e.g. \"racism is bad\"). That is, even the case of primary, the agency of the experiment is shaped by the counter agency of the participant, who is, we could easily argue, co-constituting the experiment. This, I think, is why Rickert shuns middles, because it keeps intact the poles, which are problematic. (i.e. trying to parse the subject/object split in a priming experiment).

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Notes on Rickert In the house of doing

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'Everything uses and is used': as a general perspective on rhetoric, I think this is important, just like Miller's emergentism. But I think it is also important to note that in our cases people try to shift the balance: more towards using rather than being used.

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I like the idea of a 'post-conscious', immersive ambient. That works well with priming, nudges, 'sway', deception/manipulation.

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They 'scramble the customary categories of language (...) person, world, and action.' (904)

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The issue of attention is of course very relevant. The ambientroom is a very friendly, benign implementation of the ambient concept, but our domain of covert and deceptive rhetoric is a potentially less friendly, manipulative way of using ambience rhetorically.

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What I said above about 'everything uses and is being used' also applies to Rickert's interpretation of kairos. It is not a form of 'externalized mastery' (913), but nevertheless some 'houses of doing' are so constructed that one's mastery is constrained.

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I think the question is this: if we conceive of the rhetorical situation as one where subject and object are emergent, rather than a priori, how can we make sense of rhetorical situations that have been set up (in advance, a priori, so to speak) so that one party will emerge as object (or: more object than subject) willy-nilly?

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