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Martin Kevorkian, Chair CAL 226, Mailcode B5000, Austin, TX 78712 • 512-471-4991

Fall 2007

E 387M • Rhetoric and/as Identification

Unique Days Time Location Instructor
36195 TH
5:00 PM-8:00 PM
CAL 22
Davis

Course Description

Identification is affirmed with earnestness precisely because there is division. Identification is compensatory to division. If men were not apart from one another, there would be no need for the rhetorician to proclaim their unity. --Kenneth Burke, A Rhetoric of Motives

Identification is known to psycho-analysis as the earliest expression of an emotional tie with another person. It behaves like a derivative of the first, oral phase of the organization of the libido, in which the object that we long for and prize is assimilated by eating and is in that way annihilated as such. --Sigmund Freud, Group Psychology and the Analysis of the Ego

In A Rhetoric of Motives, Kenneth Burke agrees with Aristotle that rhetoric's "basic function" is persuasive. He also argues, however, that persuasion's very condition of possibility is identification--indeed, that any persuasive act is first of all an identifying act: "You persuade a man only insofar as you can talk his language by speech, gesture, tonality, order, image, attitude, idea, identifying your ways with his" (55). According to Burke, the primary aim of rhetoric is not to win an argument but to make a connection, shifting the imagery of the persuasive encounter from a duel to a "courtship." Identification, or what Burke also calls "con-substantiation," is both the mode by which individual existents establish a sense of identity and the mode by which they establish a relation to one another. As he puts it in Attitudes Toward History, identification "is hardly other than a name for the function of sociality" (267); it operates as a "mediatory ground" between non-unifiable existents. Nonetheless, many have argued that identification, as a mode of relating to the other, is ethically suspect; it involves appropriating (even annihilating, as Freud suggests above) the other with which or whom one identifies. Though Burke apparently based his own rhetoric of identification on Freud's, Burkean identification tells you "what" you are (you are your representations) while Freud's asks you "who" you are (who in you thinks, who dreams, who writes, who fantasizes, etc.). And we will take a close look at the difference between the two. We will also, however, zero in on other contemporary rhetorics of identification. Because if identification is truly rhetoric's most fundamental aim, as Burke suggests that it is, then we-rhetoricians would be wise to examine it carefully. In this course, therefore, we will work at the wildly trafficked intersection of rhetoric and identification, always with an eye to questions of identity and sociality.

Texts

Potential Readings: Burke, A Rhetoric of Motives,Biesecker, selections from Addressing Postmodernity Borch-Jacobsen, The Emotional Tie, Butler, The Psychic Life of Power, Derrida, selections from The Work of Mourning, Freud, Group Psychology, The Ego and the Id, "Mourning and Melancholia," and "Psychical Treatment", The Freud/Einstein correspondence, Fuss, Identification Papers, Hawhee, "Langauge as Sensuous Action", Laclau, "Deconstruction, Pragmatism, Universality", Mouffe, "Democratic Citizenship",Nancy, The Inoperative Community, selections from Being Singular Plural Quandahl, "More than Lessons in How to Read: Burke, Freud, and the Resources of Symbolic Transformation", Rickels, selection from The Case of California, Ronell, Crack Wars, Stevenson, "Lacan, Burke, and Human Motive", Wright, "Burkean and Freudian Theories of Identification"

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