This interest in actualization is a further distinction between pure dialectic and rhetoric. With its forecast of the actual possibility, rhetoric passes from mere scientific demonstration of an idea to its relation to prudential conduct. A dialectic must take place _in vacuo_, and the fact alone that it contains contraries leaves it an intellectual thing. Rhetoric, on the other hand, always espouses one of the contraries. This espousal is followed by some attempt at impingement upon actuality. That is why rhetoric, with its passion for the actual, is more complete than mere dialectic with its dry understanding. It is more complete on the premise that man is a creature of passion who must live out that passion in the world. Pure contemplation does not suffice for this end. As Jacques Maritain has expressed it: “love ... is not directed at possibilities or pure essences; it is directed at what exists; one does not love possibilities, one loves that which exists or is destined to exist.”[17] The complete man, then, is the “lover” added to the scientist; the rhetorician to the dialectician. Understanding followed by actualization seems to be the order of creation, and there is no need for the role of rhetoric to be misconceived. The pure dialectician is left in the theoretical position of the non-lover, who can attain understanding but who cannot add impulse to truth. We are compelled to say “theoretical position” because it is by no means certain that in the world of actual speech the non-lover has more than a putative existence. We have seen previously that his speech would consist of strictly referential words which would serve only as designata. Now the question arises: at what point is motive to come into such language? Kenneth Burke in _A Grammar of Motives_ has pointed to “the pattern of embarrassment behind the contemporary ideal of a language that will best promote good action by entirely eliminating the element of exhortation or command. Insofar as such a project succeeded, its terms would involve a narrowing of circumference to a point where the principle of personal action is eliminated from language, so that an act would follow from it only as a non-sequitur, a kind of humanitarian after-thought.”[18]