1724, Isaac Watts, Logick: or, The Right Uſe of Reaſon, in the Inquiry after Truth; with, A Variety of Rules to guard againſt Error in the Affairs of Religion and Human Life as well as in the Sciences in The Works of the Late Reverend and Learned Iſaac Watts, D. D., volume V (1753; London: printed for T. and T. Longman at the Ship, and J. Buckland at the Buck, in Pater-noſter Row; J. Oſwald at the Roſe and Crown in the Poultry; J. Waugh at the Turk’s Head in Lombard-Street; and J. J. Ward at the King’s Arms in Cornhill), part III, chapter II: “Of the various kinds of ſyllogiſms, with particular rules relating to them”, § VIII: ‘Of ſeveral kinds of arguments and demonſtrations’, page 154
V. There is yet another rank of arguments which have latin names; their true diſtinction is derived from the topics or middle terms which are uſed in them, though they are called an addreſs to our judgment, our faith, our ignorance, our profeſſion, our modeſty, and our paſſions. 1. If an argument be taken from the nature or exiſtence of things, and addreſſed to the reaſon of mankind, it is called argumentum ad judicium. 2. When it is borrowed from ſome convincing teſtimony, it is argumentum ad fidem, an addreſs to our faith. 3. When it is drawn from any inſufficient medium whatſoever, and yet the oppoſer has not ſkill to refute or anſwer it, this is argumentum ad ignorantiam, an addreſs to our ignorance. 4. When it is built upon the profeſſed principles or opinions of the perſon with whom we argue, whether the opinions be true or falſe, it is named argumentum ad hominem, an addreſs to our profeſſed principles. St. Paul often uſes this argument when he reaſons with the Jews, and when he ſays, I ſpeak as a man. 5. When the argument is fetched from the ſentiments of ſome wiſe, great, or good men, whoſe authority we reverence and hardly dare oppoſe, it is called argumentum ad verecundiam, an addreſs to our modeſty. 6. I add finally, when an argument is borrowed from any topics which are ſuited to engage the inclinations and paſſions of the hearers on the ſide of the ſpeaker, rather than to convince the judgment, this is argumentum ad paſſiones, an addreſs to the paſſions; or if it be made publicly, it is called ad populum, or an appeal to the people.
1825 September, Lachlan MᶜLean, “Essay on Composition” in The Glasgow Mechanics’ Magazine, volume IV, № XCV (Saturday, 15th October, 1825), page 142
Rule III. When you would unravel any intricate point, and strongly urge your own opinion; divide your sentence into three distinct members, each member commencing with the same words, but terminating with words conveying different ideas. Example: — “He is a traitor to his country, he is a traitor to the human kind, he is a traitor to heaven, who abuses the talents God has given him.” Or thus: “Let us march against Phillip, let us fight for our liberties, let us conquer or die.” This feature in composition is most graceful, and becomes an orator well. In reading it, the middle member of the sentence must be read two notes louder than the first, and the last member a note lower than the first, and commonly with the falling inflection. Sometimes three or more kindred words may have the same happy effect, in which case we should have a view, if possible, to alliteration. Examples: — “There to converse with everlasting groans Unpitied, unrespited, unreprieved.” “Among innumerable false, unmoved, Unshaken, unseduced, unterrified.” In most modern compositions of this nature, the last member, or the last word, is wedded to the preceding by the conjunction and. This alliance I would unmercifully reprobate. It unnerves the parties; it debilitates the structure; let them be divorced. This mode may be denominated argumentum ad passiones.
The argumentum ad passiones, or the argumentum ad populum, is an argument similarly irrelevant with the type of argumentum ad hominem we have just been considering. Here it is not the judgment that is convinced, but the inclinations and passions.
[…] Israel is, in reality, very slight. The Jews were not attempting to revive a moribund tongue, nor were the Egyptians trying to impose their culture. As Stuart Gilbert points out, “the speaker uses the argumentum ad hominem by comparing his race with the Chosen People, an argumentum ad fidem in exploiting for the purposes of his similitude their belief in the miraculous origin of the tables of the law, and an argumentum ad passiones in his description of the browbeating of a small inspired race by the arrogant spokesman of a mighty empire.” And this is perhaps eloquence at its best.
appeal to emotions: (argumentum ad passiones; ad populum: appeal to the emotions of the public) Appeal to emotions is put in place of sound, or fair argument: a) ad amicitiam: appeal to friendship, b) ad invidiam: envy, c) ad mentum: fear, d) ad misericordiam: pity, e) ad odium: hatred, f) ad superbiam: pride
Eindelijk, wanneer een spreker zijn argument ontleent uit het een of ander, dat geschikt is om de neigingen en hartstogten zijner hoorders voor hem te winnen, zoodat hij zich voorstelt, niet om hun verstand te overtuigen, maar hun geschokt gevoel te leiden naar het gewenschte doel: dan heet zulk een argument — argumentum ad passiones, een beroep op de hartstogten; of. zoo het tot het volk gerigt is, — argumentum ad populum.
