Cynic rhetoric: The ethics and tactics of resistance

Abstract

Cynicism is that offers the contemporary reader creative links with an ethical past as well as important legacies of rhetorical tactics.' In particular, a rereading of the Cynics provides an important but overlooked history that harbors some strategic ethical positions for rhetoric.2 In the Cynics we find the possibilities of rhetorical resistance as well as places from which speakers and writers who remain at the margins can launch critique, those minority voices that get silenced under the monolith of majority conversation. This is an important tradition of Cynic rhetoric; it operates from the margins, taking its model from their forced or chosen exile. It foregrounds the political by calling attention to the inequity in both speech and discursive situations. Cynic tactics are impolite and disruptive, for if you are a minority, you have to shout to be heard (Hodge and Mansfield 199). This disperses the centrality of logic in philosophy and by operating by a logic of its own, one that uses parody and satire to question accepted norms (Branham). Cynic uses the body and accounts for desire in constructing its ethics; it is, as Edward P. J. Corbett describes, a closed fist that is at once persuasive and potentially coercive in its ethos of action (99). What distinguishes Cynic from other, more authorized rhetorics is its physicality, its emphasis on the equation of principle, discourse and action, and its blatant disregard for community standards of decorum. The Cynic rhetoric of confrontation is a counterstatement to the of Aristotle that presuppos[es] the 'goods' of order, civility, reason, decorum, and civil... law (Scott and Smith 7). The Cynic rejects decorum by adopting incivility as a means of speaking out on issues of social and political importance to often unwilling audiences. Cynic stages kairotic moments when dissensus, rather than consensus, becomes the goal of the speaker in imploring an audience to self-scrutiny and action. The implications of this counterstatement within the rhetorical are evident in the simple fact that little is known-or left-of the Cynics,3 unless we look to the ways in which incivility and interruption are and have become an effective discursive means to an ethical or political end. Therefore, to understand the Cynics' significance, we need to suspend our support for a of reason and decorum and lend an ear to the rhetorical possibilities of noise.

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