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Hegemony as Rhetoric: Knowledge and Power in Gramsci
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65.Cicero uses place and topography as means of rhetorical persuasion. In his forensic and deliberative orations he often refers to the loci (city walls, temples, forum, streets) that define the spatial and political architecture of the city of Rome. He also, like Gramsci, recognizes the importance of the city/country dichotomy. See Vasaly, Representations: Images of the World in Ciceronian Oratory.
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.Gramsci, QC I: 3, p. 333.
67.Gramsci, QC I: 3, pp. 332-333.
68.Gramsci, QC III: 25, pp. 2283-2289.
69.Gramsci, QC: II 10, p. 1330; SPN, p. 348.
70.Gramsci, QC: II 10, p. 1236, and 11, p. 1493.
71.Michael Polanyi, Personal Knowledge: Towards a Post-Critical Philosophy (Chicago: University of Chicago Press, 1974).
72.E. E. Schattschneider, The Semi-Sovereign People (new York: Harcourt Brace, 1975).
73.Clifford Geertz, Local Knowledge: Further Essays in Interpretive Anthropology (New York: Basic Books, 2000).
74.Gramsci, QC II: 11, pp. 1485-1486; SPN, pp. 345-346.
75.Giambattista Vico, On the Most Ancient Wisdom of the Italians Unearthed from the Origins of the Latin Language. Including the Disputation with the Giornale de’ letterati d’Italia, trans. and intro. Lucia M. Palmer (Ithaca: Cornell University Press, 1988), pp. 45-46.
76.Such a conception of decorum is directly related to Gramsci’s dialectic between “passion,” “feeling,” on the one hand, and knowledge, on the other. See Richard Harvey Brown, “Reason as Rhetorical: On Relations among Epistemology, Discourse, and Practice,” in John S. Nelson, Allan Megill, and Donald N. McCloskey, eds., The Rhetoric of the Human Sciences: Language and Argument in Scholarship and Human Affairs (Madison: University of Wisconsin Press, 1987), pp. 184-197.
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| | Authors: Fontana, Benedetto. |
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65.Cicero uses place and topography as means of rhetorical persuasion. In his forensic and deliberative
orations he often refers to the loci (city walls, temples, forum, streets) that define the spatial and
political architecture of the city of Rome. He also, like Gramsci, recognizes the importance of the
city/country dichotomy. See Vasaly, Representations: Images of the World in Ciceronian Oratory.
66
.Gramsci, QC I: 3, p. 333.
67.Gramsci, QC I: 3, pp. 332-333.
68.Gramsci, QC III: 25, pp. 2283-2289.
69.Gramsci, QC: II 10, p. 1330; SPN, p. 348.
70.Gramsci, QC: II 10, p. 1236, and 11, p. 1493.
71.Michael Polanyi, Personal Knowledge: Towards a Post-Critical Philosophy (Chicago: University of
Chicago Press, 1974).
72.E. E. Schattschneider, The Semi-Sovereign People (new York: Harcourt Brace, 1975).
73.Clifford Geertz, Local Knowledge: Further Essays in Interpretive Anthropology (New York: Basic
Books, 2000).
74.Gramsci, QC II: 11, pp. 1485-1486; SPN, pp. 345-346.
75.Giambattista Vico, On the Most Ancient Wisdom of the Italians Unearthed from the Origins of the
Latin Language. Including the Disputation with the Giornale de’ letterati d’Italia, trans. and intro. Lucia
M. Palmer (Ithaca: Cornell University Press, 1988), pp. 45-46.
76.Such a conception of decorum is directly related to Gramsci’s dialectic between “passion,”
“feeling,” on the one hand, and knowledge, on the other. See Richard Harvey Brown, “Reason as
Rhetorical: On Relations among Epistemology, Discourse, and Practice,” in John S. Nelson, Allan
Megill, and Donald N. McCloskey, eds., The Rhetoric of the Human Sciences: Language and
Argument in Scholarship and Human Affairs (Madison: University of Wisconsin Press, 1987), pp. 184-
197.
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