Quote: "Sheridan's emphasis on the regulation of the passions follows the ethical philosophy of Anthony Shaftesbury, who sought to refute Hobbes' view that destructive emotions constitute the general nature of humans. Countering Hobbes, Shaftesbury argues that humans are basically social creatures who posses a "natural Affection" that draws them together and binds them in communities."

Question: Is Sheridan suggesting that naturally humans have good intentions while Hobbes' suggests humans are naturally malicious? Out of the rhetoricians we have studied, which would agree with Sheridan and which would agree with Hobbes?

QQC #3

Quote: " The soul is called to be a living word of justice and peace through such service to the body of the world"
Question: Do you think St. Catherine is trying to purpose that our "words" are only meant to embody justification? What do you think is exactly justice and peace to him? Should this be seen as something beneficial, a world without possible balance?

QQC 3

Quote: "The boundaries between the physiological and the cultural components of vision are permeable, entangling vision and visuality, defined as the "the distinct manifestations of visual experience in all its possible modes"

Question: What does it mean for the boundaries between the physiological and cultural components of vision to be permeable? Also in what way does this relate or contrast to previously discussed philosophers views?

QQC 3 - Fleckenstein's Incarnate Word

Quote: "The physical mirroring of two images of embodiment from the Dialogue, images of birth and images of motherhood, as well as the three layers of embodiment—immersion in the world, immersion in God through prayer, and immersion in Christ—illustrates the ways in which Catherine, a virgin, became her own image event." 

Question: For Catherine, if these acts and ideals became "her own image event", then how did Catherine become an image event herself? Based on this idea, what does Fleckenstein define an image event and a "scopic regime" in the Middle Ages as? 

QQC #3 - 5.24.17

Quote: "First the construction of and reliance on a scope regime confirms and solidifies an individual's membership in a particular community. To speak in "outlandish way," i.e., contrary to the conventions of a "land," is to court ostracism and charges of insanity. To see that which no one else sees is also to court the same marginalization. An individual's way of speaking and way of seeing must adhere to the conventions of the community.

Question: Fleckenstein makes the broad statement "an individual's way of speaking and way of seeing must adhere to the conventions of the community." Do you believe this statement, and does our modern day society reflect this statement? What is the motive behind "adhering" to these socially constructed standards?

Quote:"Through rich images of the body, she creates a visual discourse that challenges the textual conventions of a patriarchal, misogynistic age."

Question: What events today do we challenge using visual discourse, and how do we challenge those events?

Quote:  "This mass mediation was coupled with a ratcheting up of consumerist habits in a post-World War II feeding frenzy." ...
"Thus, on the cusp of the twenty-first century, with the pressure of new technologies, new economies, new subcultures, and new cultural visions, the regime of spectacle is challenged by the regime of performance."

Question:  How do you think the regime of performance and these new pressures are going to effect the near future? 

QQC 3

Q: "No less than language, “[v]ision is a social practice, and it needs to be understood as such” (Levin 14). "

Q:  If vision is a social practice then why is it treated as less than language? Is Language/words more important than image/vision? Can both be used together to seek truth? 

QQC 3

Quote: "The soul is called to be a 'living word' of justice and peace through such service to the body of the world."

Question: Why do you St Catherine meant by calling the soul a "living word"?

QQC 3

 "According to French philosopher Michèle Le Dœuff, the Middle Ages were characterized by metaphorical or analogical thinking: thinking through and with images wherein the similarities between objects were conceived in terms of metaphor—my love is a red, red, rose—rather than in terms of similes—my love is like a red, red rose. Within this visual epistemology, metaphor is not merely a trope. It is reality."

Question: What is the value in differentiating time periods between metaphor and simile? Is there one?

QQC #3

"Enacted within the visual regime of identification, visual discourse fused with body to become words made flesh, enabling Catherine to become her own image event and, in that becoming, to acquire the power to persuade the papacy." How can an individual reclaim their own image? Is it possible to rewrite perception to use how you've been portrayed to benefit yourself?

Quote: "A scopic regime also involves a particular relationship between image and word, and this image-word relationship in identification is crucial to the constitution (and the influence) of Catherine’s image event. Ways of seeing and ways of speaking are reciprocal."

Question: When word is paired with an image, does the coinciding image give that word an element of tangible/visible truth? Or can images also be deceitful? Can images be used to persuade an audience in the same ways spoken word can?  

QQC #3

Quote: "In his relation to his environment, the man of the middle ages was rather less like an island, rather more like an embryo, than we are." - Barfield

Question: What is Barfield's intention with this analogy? How is this applicable to the essay when considering the Image event/ Scopic Regimes of Catherine's time and her impact?

quote: Thus, a particular regime functions as a lens or screen that selects some aspects of reality for perception by deflecting others 

Question: How does this quote relate to the way certain channels and networks cover the news today?

QQC #3

Quote: "..the Middle Ages were characterized by metaphorical or analogical thinking: thinking through and with images wherein the similarities between objects were conceived in terms of metaphor--my love is a red, red, rose---rather than in terms of similies--my love is like a red, red rose. Within this visual epistemology, metaphor is not merely a trope" (Fleckenstein, p. 9)

Question: What do you think are the advantages and disadvantages of this kind of analogical thinking?

QQC#3

Quote: "Ways of seeing and ways of speaking are reciprocal"


Question: In what way does the author intend to differentiate the two? Like why is it that the two cannot be direct and correspond?

QQC #3

Quote "Any image event is nested within a culture’s prevailing mode of perception, and the mode of perception that organized medieval life and knowledge was identification."

Question: How can an event image change someone's perception of something? How can it persuade them?

Quote: "A scopic regime, however, involves more than images, more than selecting and deflecting stimuli to evoke one image and not another."

Question: How might the development of a child affect his/her scope regime later in life?

QQC 3

Quote: "Thus , the command from Paul is to subdue a woman's voice as a means of subduing her body"

Question: To what degree, if any, are Catherine's regards to follow God's "instructions" are extreme? What does the Timothy verse that is provided at the beginning of the passage say about this viewpoint, and is is possible that it was taken out of context, why or why not?

QQC 3

QUOTE: "Thus, the command from Paul is to subdue a woman’s voice as a means of subduing her body." 





QUESTION: Would you say this quote is accurate? Or do you believe that a woman's voice can be even stronger than a mans? 

QQC 3

"Image events are composed, experienced, and endowed with power because of the dominant way of seeing what organizes life and knowledge within a single place and time"

Q: How might the effects of Catherine's use of image events be similar or differ from verbal rhetoric we have recently discussed up to this point? 

QQC 3

Quote: By means of her intricate interweaving of verbal image and body image, Catherine created a powerful medieval image event, highlighting the degree to which women, even those barred from discursive and nondiscursive expression, have consistently challenged a culture’s dominant visual and linguistic conventions to carve out spaces for rhetorical authority and thereby effect change in the world.

Question: We can see this message of creating image events in today’s society as Beyoncé has done so with taking back the idea of female sexuality on her 2013 self-titled album and her performance of “Formation” at Super Bowl 50 where she and her dancers dressed in tribute to the Black Panthers. Does the act of creating image events actually spark change in the world or just get people talking?

QQC 3 - Fleckenstein

Quote: [The broken host] is just as when a mirror is broken, and yet the image one sees reflected in it remains unbroken. So when this host is divided, I am not divided but remain completely in each piece, wholly God, wholly human.

Question: What would be an example of a contemporary image event? I'm still iffy on the concept of it, and it'd be helpful for me to have a contemporary parallel.

QQC #3

Quote: "During this time and in pursuit of her spiritual goals, Catherine authored over 382 letters, 26 prayers, and the Dialogue, a rich and deceptively straightforward colloquy between her soul and God, which she called simply Il Libro, The Book"

Question: Out of the rhetoricians we have studied, who is Catherine comparable to?

QQC 3

Quote: A scopic regime consists of visual conventions, such as see-er/object relationship, image/word relationship, and object/space relationships, that determine how and what we see.

Question: How might new media technologies affect our scopic regime?

QQC 3

"An image event is a visual performance, scripted or spontaneous, that carries persuasive power."

In context of the article, "The Incarnate Word", how do "image events" today carry powerful persuasion to audiences?

QQC #2

Quote: "Aspasia treats her interlocutors as her intellectual equals, not attempting to knock them down with arguments but rather gently drawing them toward her own point of view by means of premises they provide and endorse." pg. 59

Question: How well does this means of convincing work? Are politicians today underestimating the power of this form and too quick to turn arguments petty and toxic?

QQC 2

Q "Plato sanctions two uses of rhetoric: one is to convey truth that is already in the rhetor's possession to an ignorant audience, so as long as the audiences best interest is at heart. The other is a methodological concept where he collaborates with the thinker, correcting their misconceptions."

Q while the first method comes off as manipulative, the second methods seems more collaborative with both parties. which method do you find more effective? Is your answer based off of the morality of the method?

QQC #2

Quote: "He called for students to emulate the style of Cicero, which was less ornamented than that of the latter-day sophists, and he urged that rhetorical skill be used only for moral ends."
Question: Do you feel Quintilians project for rhetorical education is the most ambitious conpared to greek rhetoricians? Do you think its best to combine the commitment to virtue and public service with rhetoric practice?

QQC 2 - Aspasia

Quote: " In Deipnosohostae, Athenaeus several times associates Aspasia with Socrates, and he says flatly that she was 'Socrates' teacher in rhetoric.' In this passage she is shown teaching Socrates to woo the man he loves, Alcibiades, not with sexual allure but with intellectual inducements. A dialogue attributed to her by Xenophon is cited without question by Cicero as an illustration of what he calls "inductive" argument, a Socratic approach."

Question: Is it plausible that a woman could posses these intellectual philosophical and rhetorical skills in classical Greece?

QQC #2

QUTOE: "On the other hand, women did not appear to be totally oppressed. Even a woman who did nothing but tend her home might have considerable responsibilities, for she might be in charge of numerous servants and slaves engaged in domestic and handicraft activities."

QUESTION: Would you argue that the women were not totally oppressed even though these were their only duties?

QQC 2

Quote: "In Deipnosophistae, Athenaesus several times associates Aspasia with Socrates, and he says flatly that she was 'Socrates' teacher in rhetoric.'"

Question: If Women didn't really have any major role in society at the time, how could Socrates' rhetoric be accepted if it was known his teacher was a woman? Or was it only acceptable because it was Aspasia?

Quote: “Those of us charting historical maps know that we cannot tell the “truth.” That no one map can ever tell the truth, that our traditional foundations are shaky, that maps are neither stable nor coherent, and that the notion of capturing any “reality” rings of empiricism, positivism and naïveté. Yet we cannot completely separate ourselves from writing or from reading these histories, these stories.” (Glenn 289)

Question: Does Glenn believe we should stop attempting to map out histories? Is there any benefit to these ‘maps’, do they provide any insight at all? Or do they blur our concepts of reality? What would Glenn think about the type of map Aristotle created, giving a template for rhetoric? Is this not the type of map she is referring to?  I believe it is solely based off of a man’s perspective so maybe she would like to see some collaboration with a woman’s perspective?