Dolmage’s recognition of the hidden body in rhetoric (and philosophy) proves a powerful starting point of critique, particularly considering his point that many ancient texts were quite obsessed with the body. For example, Socrates and Plato actively attacked the lustful qualities of the body. Continuing this, Augustine marked the potent marriage between the Neo-Platonism of Plotinus with Judeo-Christian dogma, giving a particularly powerful foundation to embodiment in the Western tradition.
Here, I think Nietzsche is particularly helpful, as he is incessantly asking one to return to the body. He also critiques the potential disembodied “view from nowhere” (as Nagel calls it) that this distance from body and experience may create. In Thus Spoke Zarathustra, for example, Nietzsche critiques objectivism’s quest for “immaculate perception,” mocking science’s goal of passively lying before objects “as a mirror with a hundred facets.”
In pursuit of this immaculate perception and its rhetorical extension of immaculate communication, any unusual, distracting, or problematic body would be unwanted. So starting from the opposite end, as Dolmage does, in grounding rhetoric in the body, one must look at rhetoric in a more embodied, complex enterprise.