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As I was putting together this special issue of College English and thinking about how to write this introduction, two basic, if not contrasting, questions kept nagging at me: "What is Chinese rhetoric" and "Where is fake rolex none for sale Chinese panerai radiomir 8th second for sale rhetoric" These two questions have certainly been addressed before, and our field has begun to turn to Chinese rhetoric as well as other rhetorical traditions as part of its recent emphasis on listening to and learning from rhetorical practices beyond the Western rhetorical tradition. For the "what" question, I could provide a few Chinese rhetorical principles supported by examples selected from both ancient and modern contexts. For the "where" question, I could develop some case studies where Chinese rhetoric was being practiced or could be seen as representative. But what was nagging at me, then, was not so much about the clear need to develop appropriate answers, which this special issue will address, as about these two questions' underlying assumptions, which have often been hidden from us, but which are indicative of two different modes of thinking or two different ways of engaging the world. Critically interrogating these assumptions right now is both appropriate and necessary, not only because it will enable us to better understand the differences that undergird Western and Chinese rhetoric, but also because it will afford us a valuable opportunity to open up new spaces for studying Chinese rhetoric and for advancing cross-cultural communication in today's global contact zones. In the introduction to his Disputers of the Tao [Dao], Angus Graham states that the crucial question confronting the emergent literati class in ancient China (500-221 BCE), who were faced with the rapid disintegration of the Zhou dynasty, was "not the Western philosopher's 'What is the truth' but 'Where is the Way'" (3). David Hall and Roger Ames suggest that Graham's statement aptly points to the underlying differences between Western and Chinese cultures in terms of how individuals breguet on sale might conduct themselves within the cosmological, political, and social orders. That is, the Western "what" question usually takes a form such as "What kinds of things are there" "What is the world made of" or simply, "What is this" These questions have given rise to "a catalog of facts and principles that assist one in taking an inventory of the world about us." Privileged in these questions is an ultimate agency or a transcendental origin believed to account for states rolex yacht master fake watches of affairs that make up the world. On the other hand, the Chinese "where" question promotes a search for "the right path, the appropriate models of conduct to lead one along the path, the 'way' that life is to be lived, and where to stand" (Thinking 103). This kind of question in turn foregrounds historical and practical concerns over the search for any single transcendental presence or agency. I will take a cue from these characterizations, then, in order to interrogate the assumptions and their corresponding values that the raising of "What is Chinese rhetoric" and cheapest replica watches "Where is Chinese rhetoric" entails. Further, I want to complicate and move beyond this apparent divide that such characterizations seem to have created��one that pits Chinese culture against Western culture. In fact, I want to develop a dialogue and the where in ways that can in turn facilitate our search for the appropriate models of rhetorical conduct in the study of Chinese rhetoric here and now. Here have all kinds of Replica Omega Double Eagle Chronometer Mid Size Watches. You can buy very nice Replica Omega Seamaster Aqua Terra Chronometer Black Dial II in various looks knockoff zenith watches and styles, all with the superior quality of the real thing.