Lexis (Aristotle)

In philosophical discourse, lexis (from the Greek: λέξις "word") is a complete group of words in a language, vocabulary, the total set of all words in a language, and all words that have meaning or a function in grammar.

According to Plato, lexis is the manner of lpp speaking. Plato said that lexis can be divided into mimesis (imitation properly speaking) and diegesis (simple narrative). Gerard Genette states: "Plato's theoretical division, opposing the two pure and heterogeneous modes of narrative and imitation, within poetic diction, elicits and establishes a xpractical classification of genres, which includes the two distinct modes...and a mixed mode, for example the Iliad".

In the Iliad, a Greek epic written by Homer, the mixed mode is very prevalent. According to Gerald Prince, diegesis in the Iliad is the fictional storytelling associated with the fictional world and the enacting/re-telling of the story. Mimesis in the Iliad is the imitation of everyday, yet fantastical life in the ancient Greek world. Diegesis and mimesis combined represent the fullest extent of lexis; both forms of speech, narrating and re-enacting.

In conclusion, lexis is the larger overview of literature. Within lexis the two areas of differentiation of mimesis (imitation) are diegesis (narrative) and the "direct representation of the actors speaking to the public."

According to Jose M. Gonzalez, "Aristotle instructs us to view of his psychology, as mediating the rhetorical task and entrusted with turning the orator's subject matter into such opinion of the listeners and gain their pistis." Pistis is the Greek word for faith and is one of the rhetorical modes of persuasion.

Gonzalez also points out that, "By invoking phantasia, lexis against the background Aristotle instructs us to view of his psychology, as mediating the rhetorical task and entrusted with turning the orator's subject matter into such opinion of the listeners and gain their pistis." Phantasia is a Greek word meaning the process by which all images are presented to us. Aristotle defines phantasia as "our desire for the mind to mediate anything not actually present to the senses with a mental image." Aristotle instructs the reader to use his or her imagination to create the fantastic, unordinary images, all the while using narrative and re-enactment to create a play either written or produced.

Although Aristotle at times seems to demean the art of diction or 'voice,' saying that it is not an "elevated subject of inquiry," he does go into quite a bit of detail on its importance and its proper use in rhetorical speech. Often calling it "style," he defines good style as follows: that it must be clear and avoid extremes of baseness and loftiness. Aristotle makes the cases for the importance of diction by saying that, "it is not enough to know what we ought to say; we must also say it as we ought.". In an oratorical speech, one must consider not only the facts, but also how to put the facts into words and which words and, also, the "proper method of delivery." Aristotle goes on to say that only the facts in an argument should be important but that since the listeners can be swayed by diction, it must also be considered.

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