thereby lost their claims to purity and piety" (13). Crafting an ethos within such restrictive moral codes, therefore, meant adhering to membership of what Nancy Fraser and Michael Warner have theorized as counter publics. While Warner contends that members of counter publics are afforded little opportunity to join the dominant public and therefore exert true agency, Nancy Fraser has problematized Habermas's conception of the public sphere as a dominant "social totality" by theorizing "subaltern counter publics", which function as alternative publics that represent "parallel discursive arenas where members of subordinated social groups invent and circulate counterdiscourses, which in turn permit them to formulate oppositional interpretations of their identities, interests, and needs" (67). Though feminist rhetorical theorists have begun to offer ways of conceiving of ethos that are influenced by postmodern concepts of identity, they remain cognizant of how these classical associations have shaped and still do shape women's use of the rhetorical tool. Johanna Schmertz draws on Aristotelian ethos to reinterpret the term alongside feminist theories of subjectivity, writing that, "Instead of following a tradition that, it seems to me, reads ethos somewhat in the manner of an Aristotelian quality proper to the speaker's identity, a quality capable of being deployed as needed to fit a rhetorical situation, I will ask how ethos may be dislodged from identity and read in such a way as to multiply the positions from which women may speak" (83). Rhetorical scholar and professor Kate Ronald's claim that "ethos is the appeal residing in the tension between the speaker's private and public self", (39) also presents a more postmodern view of ethos that links credibility and identity. Similarly, Nedra Reynolds and Susan Jarratt echo this view of ethos as a fluid and dynamic set of identifications, arguing that "these split selves are guises, but they are not distortions or lies in the philosopher's sense. Rather they are 'deceptions' in the sophistic sense: recognition of the ways one is positioned multiply differently" (56). Rhetorical scholar Michael Halloran has argued that the classical understanding of ethos "emphasizes the conventional rather than the idiosyncratic, the public rather than the private" (60). Commenting further on the classical etymology and understanding of ethos, Halloran illuminates the interdependence between ethos and cultural context by arguing that "To have ethos is to manifest the virtues most valued by the culture to and for which one speaks" (60). While scholars do not all