Narration (Rhetoric)

This is a study of the polysemous language in John Milton's Paradise Lost. Unlike some of his seventeenth-century contemporaries, Milton did not harbor a mistrust of highly symbolic and interpretable language, and the fact that he did not has deep repercussions in Milton's great epic. I examine the porous and mutable nature of Edenic language, and how it challenges the idea of prelapsarian language as devoid of polysemous gloss. Prior to the Fall, Adam and Eve's perfect acquisition of knowledge is not undermined by the symbolism of language. Nevertheless, Satan cleverly exploits the polysemy of Edenic language in order to effectuate Adam and Eve's transgression. Ultimately, Milton's Paradise Lost departs from common seventeenth-century theories about language and knowledge. Milton's view is unique in that it retains a positive view of symbolic language and suggests that postlapsarian humanity is bereft of divine guidance and left to struggle for knowledge through experience.

Although many studies focus specifically on the child's reception of fairy tales, few have considered whether the (step)child in the tales is more aware or more equipped with a knowledge of "moral authority" and "correct" conduct than the (step)parent. This thesis will consider the (step)parent/ (step)child relationship motif in two French and German fairy tales by Perrault and the Brothers Grimm: Perrault's Cendrillon ou la petite pantoufle de verre and Le Petit Chaperon rouge; and the Grimms' Aschenputtel and Rotkèappchen. In analyzing the genre's depiction of children, the thesis will examine the ways in which the narrative voice constructs the moral authority of the child (both as intradiegetic character and as extradiegetic reader), while simultaneously diminishing the moral authority of the parent as intradiegetic character.

This thesis explores the ways that certain artists-including Joseph Conrad, Alan Moore, Richard Attenborough, and Francis Ford Coppola-break from their inherited traditions in order to speak from an alternative perspective to western discourse. Conventional narrative formulas prescribe that meaning will be revealed in a definitive end, but all of the texts discussed reveal other avenues through which it is discerned. In Heart of Darkness, the tension between two divergent narratives enables Conrad to speak beyond his social context and imperialist limitations to demonstrate that identity is socially constructed. In Watchmen, Moore breaks from comic convention to illustrate ways meaning may be ascertained despite the lack of plot ends. The third chapter explores the ways that Attenborough and Coppola subvert technical and plot conventions to resist static constitutions of identity endemic to Hollywood film. The several texts discussed subvert the Self/Other duality by suggesting alternatives to the western narrative model.

This study uses Karlyn Campbell's concept of feminine rhetorical style as a theoretical framework for analyzing the rhetoric of Barbara Bush's 1990 Wellesley College commencement address. Through a systematic evaluation of Barbara Bush's speech, this study reveals that her rhetoric exemplifies feminine rhetorical style. The analysis also concludes that Barbara Bush's personal tone, specifically her use of narrative and humor, is the most useful and effective characteristic of her feminine rhetorical style. Using feminine rhetorical style, Barbara Bush successfully dissipates some of the tension she faced prior to the graduation ceremony at Wellesley College. Therefore, this study reveals that feminine rhetorical style is an attractive alternative for speakers seeking to build identification in hostile situations when identification is, or appears to be, lacking.

Through a critique of Satan's misuse of language, John Milton's Paradise Lost makes the greater argument that language should coincide with God's creation narrative. The poem proposes a theory of how language should be used: to connect the mutable world of humans to the immutable world of God. I propose that Milton uses Satan to portray both a fear and a faith in the power of language. Satan makes language the accomplice to his sin, attempting to use language, which has the power of creating a world that seems true, to replace God's Truth. Milton's poem neither solely endorses the theory that language points directly to absolute Truth, nor does it endorse the theory that language is an arbitrary system of signs which impose meaning the world. Milton blends these two theories of language, connecting the Idealist system to what will be Friedrich Nietzsche's.

This thesis examines the duality of meaning conveyed by John Milton's use of language in the epic poem, Paradise Lost, specifically repetition, pairing, alliteration and puns. Following a long tradition of close readings, especially critics RA. Shoaf and Christopher Ricks, I argue that Milton conceives the Fall of Adam and Eve as a falling into polysemy, or multiplicity of signification. Very few critics have undertaken a close reading of words that signal coupling in the poem, and their relationship to pairs and oppositions relevant to Genesis. Shoaf identifies pairs and oppositions in the poem as duals and duels, and connects them to binaries in the theology. However, he overlooks a great deal of evidence which supports his theory of the dual and the duel, and also disregards many significant examples of duality in Milton's wordplay that other critics identify, including alliterative pairs and words that convey ancient etymologies.