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This paper examines the use of antithesis and paradox in the Epistle to Diognetus. The text employs these rhetorico-philosophical techniques in order to provoke interest in readers, whether pagan or Christian, and lure them toward deeper inquiry and understanding of the truths the author thinks Christianity teaches. That is, the anticipated effects of antithesis and paradox as classical rhetorical tools, as described by ancient rhetoricians and philosophers, promotes the overall protreptic goal of the text. The antitheses capture the audience's attention, while the pervasive use of paradoxical language and reasoning guides it toward deeper inquiry about Christianity. Not only are Christian existence and God's plan of salvation paradoxical, but the author's very understanding of how to comprehend these paradoxes contradicts the expectations created by classical philosophical notions of paradox. [ABSTRACT FROM AUTHOR]

A number of Protestants and their adversaries produced striking testimonies to the influence which Erasmus exercised on Protestant-minded people in the sixteenthcentury Southern Netherlands. Yet Erasmus' impact on the break-through and the further development of the Protestant reform movements is more complex than these testimonies seem to suggest. The first part of this article tries to probe Erasmus' influence by using the evidence from the printing press. Data about book production, book ownership, and the index of forbidden books point to a strong distribution of Erasmus' work even in the vernacular. The second part of the article highlights how a number of rhetoricians active in Brabant and Flanders assimilated and adapted Erasmus' ideas for a broader vernacular audience. The printing press, the activities of the rhetoricians, and schooling were interconnected agents of cultural and intellectual life which reinforced each other. They created in any case a fertile soil for religious change. [ABSTRACT FROM AUTHOR]

The figurative use of double negations (not uninteresting, not unhappy) has been described by linguists and rhetoricians with regards to the rhetorical figure litotes. Both mitigation and strengthening have been proposed as aims of litotes (Horn, 1989; Krifka, 2007; van der Wouden, 1996). An analysis of the construction nicht un-adjective (not unadj.) on the basis of German corpora leads to a coherent system of pragmatic functions for this sort of double negations. The construction can function as denial, potential presumption denial, mitigation or understatement. Nevertheless, litotes exemplifies the "indeterminate nature of figurative meaning" as suggested by Colston/Gibbs (2012: 259) in their dynamical systems approach. It is argued that a clear-cut line between literal and figurative meaning cannot be ascertained for these constructions. Still, contextual signals such as correction, associative particles or conventionalisation of use can help to identify different meanings as primary. [ABSTRACT FROM AUTHOR]

Thomas Hobbes' dispute with Dionysius of Halicarnassus over the study of Thucydides' history allows us to understand both the ancient case for an ennobled public rhetoric and Hobbes' case against it. Dionysius, concerned with cultivating healthy civic oratory, faced a situation in which Roman rhetoricians were emulating shocking attacks on divine justice such as that found in Thucydides' Melian dialogue; he attempted to steer orators away from such arguments even as he acknowledged their truth. Hobbes, however, recommends the study of Thucydides' work for a new kind of political education, one that will benefit from Thucydides' private, even 'secret', instruction, which permits the reader to admit to himself what vanity would otherwise hide from him. [ABSTRACT FROM AUTHOR]