Philosophy & Rhetoric

As we so often trip about and lose our breath over speaking precisely to "what is rhetoric(al)?," it should come to no surprise that being asked what we want of rhetoric, of language, of an other (in language) moves us to fidget, even brings us to blush. But if we pause with these questions, lips parted without yet the words to answer, we may notice a peculiar craving that churns before the naming. We want of rhetoric—but what? We are compelled toward rhetoric—whereto? We seek in rhetoric—for? If this desire, what Hannah Arendt calls an appetite for love for its own sake, refers to the will to "have and to hold," our love in/for/through rhetoric always seems to slip from capture. So much so that after a whirl of scholarship that attempts to wed or to divorce rhetoric from a definitive purpose, from its technē, we must now let the lids of our eyes fold into a softer gaze. What do we want of rhetoric? At last, it spills over: "I want you to be."¹

We are invited into this vulnerability, to voice such a confession, in Mari Lee Mifsud's Rhetoric of the Gift: Ancient Rhetorical Theory and Contemporary Communication. This book—itself a living form of rhetorical gift/giving—in some way revisits very traditional themes of the ethics and sociality of communication and does so within the canonically sanctioned context of classical antiquity. That said, it possesses a far more adventurous spirit than do missionary readings of Aristotle's Rhetoric. For Mifsud, the possibilities of gift/giving in communication spread beyond exchange and art; she explores rhetoric's gift/giving as "prior to and in excess of art, not as some [End Page 91] rudimentary system of relating that awaits systematic and philosophical development, but as some thing, some event, some movement, other than art, other than technē, incommensurable even, meaning outside the system of exchange altogether, beyond exchangist figures, meaning other than signification, other than symbols, yet always already within and functioning" (3–4). In these first pages, Mifsud gently loosens rhetoric from the grip of its application. Should we not want it for our own desired ends, should we let it move, rhetoric in/as/through gift/giving gives back to us new ways of thinking about communication as in and outside of word exchange, both stirring inside and brimming over technē.

Among the multiple gifts/givens that "rhetoric of and as gift" offers is that it frees us to openly explore the relationship between language and love, two creatures who have long been twisted together in the corner. Love in/for/through rhetoric is spoken just above a whisper by Mifsud (such secrecy may be well matched to the ethereal relationship she draws between rhetoric and the gift). "What Aristotle himself called happiness, Cixous, jouissance, Schrag, love, Spivak, care, and Johnstone, freedom" is draped by her more explicit elaboration of "giving rhetoric" as poiesis, creative and generative practice (11). In this vein, Mifsud gathers her chapters around three interlaced topics: 1) creative rather than technical critical orientation; 2) the gift's sacrifice for/by communication; and 3) gift/giving rhetoric as relationality that makes way for the polis. She takes up these topics through an examination of Homeric gift/givens in Aristotle's Rhetoric that have up to this point been a hushed dimension of the field's work. In so doing, Mifsud both explains (in excess) and performs (poetic) rhetoric of and as gift, giving way to a "creative consciousness, capable of what Cixous calls "Other-love" (148). In short, Mifsud's articulations of the "and" that dwells between "rhetoric and the gift" allows us as critics and citizens to imagine and practice love in language by letting whatever is other be.

An aside dedicated to (the technē of) exorida, the (art of) beginning, and a moment for reaching shared understanding: it would...