By Christopher Hart, Piotr Cap
The e-book is split into components. within the first half, the chapters are organised round varied methodological views for CDS (history, cognition, multimodality and corpora, between others). within the moment half, the chapters are organised round specific discourse kinds and subject matters investigated in CDS, either commonly (e.g. problems with racism and gender inequality) and merely extra lately (e.g. problems with healthiness, public coverage, and the environment).
This is, altogether, an important new reference paintings for all CDS practitioners.
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In 2012, on the 70th anniversary of the rounding up, the then French President, François Hollande, gave a speech at the site of the demolished velodrome which illustrates the working of rhetorics of penitence (the first paragraph is from the beginning, the second from the middle and the third from the final section of the speech). We’ve gathered this morning to remember the horror of a crime, express the sorrow of those who experienced the tragedy, and speak of the dark hours of collaboration, our history, and therefore France’s responsibility.
As such, they justify the transition from an argument or arguments to the conclusion. e. in order to tailor their performances successfully to knowledge shared by their audience. Moving to the topos of history as a teacher, we turn again to Cicero’s De Oratore (1959: II, 9, 36) and the statement that history ‘sheds light upon reality, gives life to recollection and guidance to human existence’. The conceptual historian Reinhart Koselleck (2004: 36) argued that, concerning historiography, this topos had long presented certain memories of the past as guides for present-day action and selfunderstanding, but vanished in the course of the Enlightenment’s ‘discovery of the uniqueness of historical processes and the possibility of progress’.
Besides the topos of history as a teacher, its force rests on a by now secularized but initially Judeo-Christian cultural structure best summarized by one of Jesus’ parables aimed at those who are sure of their own goodness: ‘everyone who exalts himself will be humbled, and whoever humbles himself will be exalted’ (Luke 18: 14). ), admissions of one’s own wrongdoing create legitimacy. 8). Such legitimacy might similarly be created in the case of rhetorics of penitence; yet, it is only here that it ultimately justifies the ‘othering’ of an external other.