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Can genealogical explanations affect the space of reasons? Those who think so commonly face two objections. The first objection maintains that attempts to derive reasons from claims about the genesis of something commit the genetic fallacy—they conflate genesis and justification. One way for genealogies to side-step this objection is to focus on the functional origins of practices—to show that, given certain facts about us and our environment, certain conceptual practices are rational because apt responses. But this invites a second objection, (...) |
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Feminists note an association of arguing with aggression and masculinity and question the necessity of this connection. Arguing also seems to some to identify a central method of philosophical reasoning, and gendered assumptions and standards would pose problems for the discipline. Can feminine modes of reasoning provide an alternative or supplement? Can overarching epistemological standards account for the benefits of different approaches to arguing? These are some of the prospects for argumentation inside and outside of philosophy that feminists consider. -/- (...) |
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Popular textbook treatments of the fallacies approach to argument evaluation employ the Adversary Method identified by Janice Moulton (1983) that takes the goal of argumentation to be the defeat of other arguments and that narrows the terms of discourse in order to facilitate such defeat. My analysis of the textbooks shows that the Adversary Method operates as a Kuhnian paradigm in philosophy, and demonstrates that the popular fallacies pedagogy is authoritarian in being unresponsive to the scholarly developments in informal logic (...) |
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Attempts to evaluate a belief or argument on the basis of its cause or origin are usually condemned as committing the genetic fallacy. However, I sketch a number of cases in which causal or historical factors are logically relevant to evaluating a belief, including an interesting abductive form that reasons from the best explanation for the existence of a belief to its likely truth. Such arguments are also susceptible to refutation by genetic reasoning that may come very close to the (...) |
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The fallacies approach to argument evaluation can exacerbate problems it aims to address when it comes to social bias, perpetuating social injustice. A diagnosis that an argument commits a fallacy may flag the irrelevance of stereotypical characterizations to the line of reasoning without directly challenging the stereotypes. This becomes most apparent when personal bias is part of the subject matter under discussion, in ethotic argument, including ad hominem and ad verecundiam, which may be recognized as fallacious without addressing whether the (...) |
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This article makes a distinction between two kinds of feminist philosophy. One looks ‘up’ to the realm of philosophy and aims to intervene in this realm in order to make it feminist. The other looks ‘down’ to the world of human experience and aims to make it feminist. This article argues that feminist philosophers’ efforts are better spent on the second kind of feminist philosophy. Feminist philosophy can better achieve its aims by applying philosophy to the critical analysis of women's (...) |
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Since at least the 1938 publication of Hans Reichenbach’s Experience and Predication , there has been widespread agreement that, when discussing the beliefs that people have, it is important to distinguish contexts of discovery and contexts of justification. Traditionally, when one conflates the two contexts, the result is a “genetic fallacy”. This paper examines genealogical critiques and addresses the question of whether such critiques are fallacious and, if so, whether this vitiates their usefulness. The paper concludes that while there may (...) |
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