Wednesday, February 11, 2026

Weekly Voice Insights #78 - Répétition

Rehearsal, Direction, and the Early Stages of Work

When newness feels uncertain, rehearse.

Epictetus writes:

If you want to make progress, be willing to look foolish in the eyes of others.

I hear that less as a statement about courage and more as a description of rehearsal. Real work begins before things are polished, before choices feel settled, and before we know whether what we’re trying will hold. In other words, progress often starts in repetition—when the outcome is still unclear and the only task is to stay with the work long enough to learn from it.

That came into focus for me while preparing for an upcoming Valentine’s Day concert. A friend and colleague—someone I’ve performed with before and deeply respect—helped connect us with these performances and suggested that we include a few duets. It was genuinely lovely to be asked. She proposed Something Stupid, the Frank and Nancy Sinatra song.

Of course I knew the piece. Its familiarity wasn’t the issue. What surfaced instead was something more subtle: that quick, internal commentary that arrives before the work has even begun. A kind of mental chatter that evaluates capability before any evidence is gathered. It’s fast, persuasive, and often mistaken.

Rather than taking that first response as fact, I turned toward the song itself. I looked closely at the text. I checked the range. I paid attention to what the piece was actually asking for—how conversational it is, how much restraint it requires, how lightly it needs to sit when it’s allowed to be what it is.

As that examination continued, something shifted. Not dramatically. I didn’t talk myself into confidence. Instead, the initial noise lost relevance. The work began supplying clearer information than the early judgments ever could. Through contact with the material, I could make grounded choices about what fit and what didn’t.

This is where rehearsal matters. In French, the word for rehearsal is répétition. It’s a direct reminder of what rehearsal actually is: repetition. Not a demand for correctness on the first pass, but permission to go through something again, notice what happens, make adjustments, and try again. Rehearsal is not the place for perfection. It’s the place where information accumulates.

When something is new, the uncertainty isn’t only about execution. It’s about direction. Repetition provides orientation. With each pass, the path becomes clearer.

And yet, it’s easy to forget that. The mind is quick to focus on what feels wrong—what didn’t line up, what slipped, what could have been better—especially when learning a piece. That’s one reason listening back to rehearsal recordings can be so useful. When you’re no longer actively in the moment, you can hear more clearly. You can notice what actually happened rather than what you feared was happening. You begin to distinguish between what needs attention and what simply needs another repetition.

From the inside, this can feel almost unremarkable. There’s no moment of arrival, no sense of having crossed a threshold. Just a quiet transition—from reacting to the idea of the work to engaging with the work itself.

Epictetus doesn’t promise ease. He points instead to willingness: the willingness to enter before polish appears, before judgment quiets down. In practice, that willingness looks very ordinary. You study the text. You listen. You repeat.

And you allow the work to stand long enough to teach you something.

Wednesday, February 4, 2026

Weekly Voice Insights #77 – Ethos, Pathos, Logos as Audible Conditions

Judgment, breath, and coherence in real time.

Ethos, pathos, and logos are heard before they’re analyzed.

“Stop frightening yourself with wild thoughts; examine them calmly.” 

— Epictetus, Discourses (based on 2.1.11–14) 

Words matter—but not on their own. 

They gain force through timing, sound, and intention. In practice, most communication problems are not word problems. They’re coordination problems. Thought, emotion, and structure are all present the moment we speak, and the voice is where that coordination either holds or breaks down.

Classical rhetoric gives names to these components: ethos, pathos, and logos.

Ethos, Pathos, and Logos as Audible Conditions

They’re often introduced as tools of persuasion, but in lived communication they function more simply—and more honestly—as audible conditions. You can hear them before you analyze them.

Ethos shows up first.

The Greek word is ἦθος (êthos). It means a habitual dwelling—a customary way of being. It names the state a person regularly returns to, especially under pressure. In voice, that return is audible as steadiness. When a speaker understands what they are saying, breath flow remains consistent across the phrase rather than reacting mid‑sentence. Speech rate follows the thought instead of correcting it, and breath no longer rushes to catch up with the sentence. Listeners hear coherence before they evaluate content. When instability shows up in the voice, it is rarely about lack of knowledge alone; it more often reflects uncertainty at the level of judgment.

Pathos is next, though it is never absent.

The Greek word is πάθος (pathos). It refers to what is undergone—what happens to a person rather than what they decide. It names the way experience moves through the body and leaves an impression. In the voice, pathos is heard as proportion. Emotion is always present in the voice, whether acknowledged or not. Tone, inflection, and pacing reveal how a speaker relates to their own words. When emotion outruns intention, the voice pulls ahead of the thought. When emotion is suppressed, the sound thins or flattens. Neither feels convincing, even when the words are right.

Logos is not argument structure on the page.

The Greek word is λόγος (logos). At its root, it means gathering, ordering, or laying something out so it can be followed. It refers not only to words, but to the way thought is arranged. In the voice, logos is heard as structure. Clear beginnings, connected phrases, and intentional pauses allow a listener to follow a line of thought in real time. When structure is missing, even sincere emotion becomes difficult to track. The listener works harder than the speaker, and attention slips.

These three are not steps. They operate at once. When one weakens, the others try to compensate. A speaker with strong feeling but weak structure often speeds up. A speaker with structure but little emotional engagement can sound mechanical. A speaker with strong content but unstable judgment sounds scattered, even when technically correct.

Judgment, Voice, and Stoic Practice

This is where voice work becomes inseparable from Stoic practice.

Epictetus returns again and again to the alignment of judgment, response, and action. Impressions arrive on their own, but disturbance grows when response precedes examination. He is not concerned with persuasion. He is concerned with coherence—saying what you mean, responding in proportion to the moment, and resisting the urge to adjust after the fact.

That discipline shows up immediately in the voice. Here, judgment refers to the moment when meaning has already been decided before speech begins. When judgment has settled in this way, breath supports the sentence without reacting mid‑phrase. Pauses occur where meaning completes rather than where hesitation intrudes. Sound carries without force, and the voice no longer needs to correct itself while speaking.

Listening for Alignment

This is something I hear constantly in teaching and rehearsal. A singer or speaker may articulate clearly and still not land. Another may feel deeply invested and still sound rushed. In both cases, the issue isn’t effort. It’s alignment. The voice is revealing what has not yet settled internally.

Ethos collapses when judgment wobbles. Pathos overwhelms when breath outruns thought. Logos disappears when pacing and pauses vanish. None of this is abstract. You can hear it in the first sentence.

This is why attention to words alone rarely solves communication problems. Clarity does not arrive at the mouth. It begins earlier—before breath, before sound—at the level of intention and judgment. The voice simply reports what it has been given.

Ethos, pathos, and logos are not rhetorical ornaments. They are audible conditions. When they support one another, communication feels natural rather than forced. The voice does less work and communicates more.

The next time you speak—whether in a meeting, a rehearsal, or a difficult conversation—notice what arrives first. When thought begins to accelerate, breath is usually the first place it shows. It may stop supporting the sentence and start reacting ahead of it. Pauses shorten or disappear, and the sentence begins adjusting itself mid-phrase. The voice also reveals the story that has already been accepted, often before you’re aware of it. The voice doesn’t invent these conditions. It reports them.

Related Posts:

Weekly Voice Insights #31 – The Power of Pauses: Punctuation in Speech
https://dyavwithelias.blogspot.com/2025/03/weekly-insight-31-power-of-pauses.html

Weekly Voice Insights #25 – The Listener’s Perspective: Hearing Yourself Objectively
https://dyavwithelias.blogspot.com/2025/02/weekly-insight-25-listeners-perspective.html

Weekly Voice Insights #22 – The Thoughtful Power of Your Voice
https://dyavwithelias.blogspot.com/2025/01/weekly-insight-22-thoughtful-power-of.html


Further Resource:

Aristotle’s Rhetorical Appeals: Ethos, Logos, and Pathos
https://pressbooks.pub/openrhetoric/chapter/aristotles-rhetorical-appeals/?utm_source=chatgpt.com

Weekly Voice Insights #78 -  Répétition Rehearsal, Direction, and the Early Stages of Work When newness feels uncertain, rehearse. Epictetus...