![]() ![]() “I was shocked when the Jerusalem Post printed my letter, which took them to task for their distorted views and misleading rhetoric. They have lost the battle in America and have opened a front in the only place where there is a growing Jewish population, in the hope of becoming relevant. I wrote a letter to the Jerusalem Post, published Sunday Augwhile I was in Yerushalayim, wherein I voiced my strong opinion that non-Orthodox American Jews do not share the sentiments and feelings of the bereft leadership that purports to speak for them and for American Jewry. “I thought of the idea when I was reading an article this past summer about the lack of a voice of Orthodox Jewry, juxtaposed against the arrogant and domineering actions of Reform and Conservative streams of American Jewry that demand recognition by the Israeli government for their views. This idea was the brainchild of Eliezer Cohen Esq., who is counsel for a real estate firm, serves as the gabbai of the vasikin minyan at Agudath Israel of Long Island in Far Rockaway-Lawrence, and is a baal korei in three to five shuls each Shabbos, as needed.Ī frequent visitor to Eretz Yisrael, he described to Hamodia what made him think of the idea of a postcard to Prime Minister Netanyahu: Or email: a time when the U.S.-based Reform movement continues to pressure the Israeli government into desecrating the sanctity of the Kosel and upending the status quo that has been place for seventy years when it comes to key matters such as giyour, kashrus, and marriage, the thousands of American Jews who will flock to Eretz Yisrael for Yom Tov are in a unique position to let their voices be heard on this vital issue by sending a postcard to Prime Minister Binyamin Netanyahu. Prime Minister Binyamin Netanyahu, 3 Kaplan St. I end the chapter by considering how the terms figure in Ciceronian commentary and pragmatic rhetorics from the late eleventh to the late twelfth centuries, the period that sees the most significant new assimilations of Cicero’s rhetorical thought.Please customize the message above to reflect your plans, and send it to: ![]() In the short compass of this chapter I will consider the use of affectio in De inventione, with briefer attention to Cicero’s mature rhetoric and the work of Quintilian, and then turn to the rhetorics of Late Antiquity to see how affectio-affectus established themselves in that body of work. For almost the next 1,000 years, rhetorical attention to this principle usually reflects the constraints that Cicero’s Stoic thought placed on it. Here, Cicero accords affectio some theoretical value as one among various resources for inventing or ‘discovering’ an argument about a person. ![]() This work offers a definition of affectio as commutatio animi, a disturbance of the mind (or soul). While Latin antiquity produced rhetorical works of much greater scope and depth, mere accidents of history made De inventione the most influential rhetorical text to survive from Late Antiquity through the High Middle Ages. In the rhetoric of the postclassical periods up to about 1200, these terms tend to have a value limited by one of the chief rhetorical sources that the Middle Ages took from classical antiquity, Cicero’s youthful De inventione. But restricting our survey to the narrowed optique of rhetorical contexts produces a suggestive picture. Of course, any rhetorical use of those terms is inflected by their broader semantic values in Latin antiquity. In classical Latin rhetoric, the related terms affectio and affectus have a wide presence. ![]()
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