The Continuance of the Antirrhetic

P. Goodrich
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引用次数: 4

Abstract

of the common law tradition borrow their argumentative (dialectical) structure and oratorical form from the theological genre of antirrhetici, namely discourses of denunciation directed at outsiders, heretics, iconoclasts and more anciently still against those who have harmed their kin.2 It would be argued further that there is a remarkable isomorphism between the specific rhetorical form of the antirrhetici, the antiportrait of the heretic or schismatic as being against God, against Nature and against Reason, and the antithetical forms of proof utilized in the early constitutional writings of common lawyers. Those that would resist the law or question the constitution in a polity which had been from the Act of Supremacy to the present day explicitly both ecclesiastical and temporal, spiritual and secular, were sacrilegious, unnatural and irrational if not always explicitly insane. The constitution, the community of doctrine and of law, had to be defended and indeed would define itself antirrhetically: the lex terrae was a law established against an outside peopled by strangers, foreigners, "aegyptians," hermaphrodites, "langobards" and other untouchables.3 Similarly, there were enemies within the constitution and against whose antiportrait the image of the upstanding legal subject could be projected: those that would question the law, scholars, historians, linguists, those that could not belong to the law, women in particular, those that wished an independent judgment or that vulgarly came too close to the Crown.4 In one sense, the above argument as to the antirrhetical character of legal writing and legal speech is unsurprising if not necessarily unremarkable. The art of forensic rhetoric was developed principally in adversarial or classically agonistic contexts. Its practices historically have been elaborated around commonplaces or argumentative topoi listed so as to confirm the familiar and confute opposing arguments. Its goal or end was to elicit an absolute judgment predicated upon or justified by proof of cause or of guilt that was
抗炎药的持续
普通法传统的辩论(辩证)结构和演讲形式借鉴了反修辞学的神学类型,即针对外来者、异教徒、反圣像者的谴责话语,更古老的是针对那些伤害了他们亲属的人我们还可以进一步论证,在反修辞学的具体修辞形式之间存在着显著的同质性,即对异教徒或分裂者的反描绘,即对上帝,对自然和对理性的反描绘,以及在普通律师的早期宪法著作中使用的对立形式的证明。在一个从《至尊法案》一直到今天都明确地既是教会的又是世俗的,既是精神的又是世俗的政体中,那些抵制法律或质疑宪法的人,即使不总是明显地精神错乱,也是亵渎神明的,不自然的,非理性的。宪法,学说和法律的共同体,必须被捍卫,并且确实会反义词地定义自己:土地法是一种针对由陌生人、外国人、“埃及人”、雌雄同体、“语言者”和其他贱民组成的外部人民建立的法律同样,宪法内部也有敌人,正直的法律主体的形象可以投射到他们的对立面:那些质疑法律的人,学者,历史学家,语言学家,那些不属于法律的人,特别是妇女,那些希望独立判断的人,或者那些庸俗地太接近国王的人。从某种意义上说,上述关于法律写作和法律言论的反修辞特征的争论即使不是不值得注意,也不足为奇。法庭修辞学的艺术主要是在对抗或经典的对抗语境中发展起来的。历史上,它的实践是围绕着所列出的常见或争论性的话题来阐述的,以确认熟悉的和反驳相反的论点。它的目标或目的是引出一种绝对的判断,这种判断基于或通过证明原因或有罪来证明
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