The main finding of a comprehensive empirical research project on the intersubjective acceptability of the pragma-dialectical discussion rules (Van Eemeren, Garssen & Meuffels, 2009) is that ordinary language users judge discussion moves that are considered fallacious from an argumentation-theoretical perspective as unreasonable. In light of this finding it is remarkable that in everyday argumentative discourse fallacies occur regularly and seem many times not to be noticed by the participants in the discourse. This also goes for the abusive argumentum ad hominem. (...) While abusive ad hominem attacks are judged to be very unreasonable discussion moves when the unreasonableness of clear cases of this fallacy is rated in experiments, in real life this fallacy remains undetected more often than not. In this paper it is argued that this paradox can be explained by analysing abusive ad hominem attacks as a mode of strategic manoeuvring which takes on a reasonable appearance in real life situations when it mimics, as it often does, legitimate critical reactions to authority argumentation. The hypothesis that abusive fallacies are seen as less unreasonable when they are presented as if they are critical questions pertaining to the argument scheme for authority argumentation than when they are clear cases was tested systematically in two experiments. The results of these experiments confirmed the hypothesis. (shrink)

This essay examines Maduabuchi Dukor’s perspective on the African conception of man, personal identity and“life-here-after”. This is with a view to showing that although, Dukor’s views represent what obtain among some ethnic nationalities in Africa, this nevertheless does not provide a basis for generalising across the whole of Africa, as there are countless number of ethnic groups in Africa to which Dukor’s general claims may not be applicable. Given the varieties of metaphysical conceptions of man and destiny in Africa which (...) we are yet to fully explore, and given also the inherent contradictions in some of these conceptions, which calls into questioning, the veracity of claims made therein, it will amount to a major logical error to make sweeping generalisations that would be representative of the whole of Africa. Such generalisations would remain a non-holistic, but partial representation of the African conception of man and human destiny. (shrink)

This discussion is grounded in Aristotelian–Thomistic realism and takes the position that nursing is a practical science. As an exposition of the title statement, distinctions are made between opinion and truth, and the speculative, productive and practical sciences. Sources of opinion and truth are described and a discussion follows that truth can be achieved through knowing principles and causes of the natural kind behind phenomena. It is proposed that humans are the natural kind behind nursing phenomena. Thus, human nature provides (...) proper principles (the truth) of nursing practice. (shrink)

This discussion is grounded in Aristotelian–Thomistic realism and takes the position that nursing is a practical science. As an exposition of the title statement, distinctions are made between opinion and truth, and the speculative, productive and practical sciences. Sources of opinion and truth are described and a discussion follows that truth can be achieved through knowing principles and causes of the natural kind behind phenomena. It is proposed that humans are the natural kind behind nursing phenomena. Thus, human nature provides (...) proper principles (the truth) of nursing practice. (shrink)