A dialogue-based analysis of informal fallacies does not provide a fully adequate explanation of our intuitions about what is wrong with ad baculum and of when it is admissible and when it is not. The dialogue-based analysis explains well why mild, benign threats can be legitimate in some situations, such as cooperative bargaining and negotiation, but does not satisfactorily account for what is objectionable about more malicious uses of threats to coerce and to intimidate. I propose an alternative deriving partly (...) from virtue theory in ethics and epistemology and partly from Kantian principles of respect for persons as ends-in-themselves. I examine some specific kinds of social relations, e.g., parent-child and partner relationships, and ask what kinds of threats are permissible in these relationships and especially what is wrong with the objectionable threats. My explanation is framed in terms of the good character and contributing virtues of the ideal parent or partner on the one hand, and the bad character and contributing vices of the abusive parent or violent partner on the other. This analysis puts the discussion of theats in the context of virtue theory, of human flourishing, and of the kind of social relations it is best to have. In general, what's wrong with argumentum ad baculum should be explained in terms of the intentions, purposes, and character of threateners, and the differences in intentions and purposes for which threats are made. The characters of those who make the threats will provide the criteria for distinguishing benign and malicious threats. (shrink)

Continental philosophies of science tend to exemplify holistic themes connecting order and contingency, questions and answers, writers and readers, speakers and hearers. Such philosophies of science also tend to feature a fundamental emphasis on the historical and cultural situatedness of discourse as significant; relevance of mutual attunement of speaker and hearer; necessity of pre-linguistic cognition based in human engagement with a common socio-cultural historical world; role of narrative and metaphor as explanatory; sustained emphasis on understanding questioning; truth seen as horizonal, (...) aletheic, or perspectival; and a tolerance for paradoxical and complex forms of expression. Continental philosophy of science is thus more comprehensive than philosophy of science in the analytic tradition, including (and as analytic philosophy of science does not tend to include) perspectives on the history of science as well as the social and practical dimensions of scientific discovery. Where analytic philosophy is about reducing or, indeed, eliminating the perennial problems of philosophy, Continental philosophy is all about thinking and that will mean, as both Heidegger and Nietzsche emphasize, making such problems more not less problematic. (shrink)

The ad baculum is not a fallacy in an argument, but is offered instead of an argument to put an end to further argument. This claim is the basis for criticizing Michael Wreen's "neo-traditionalism," which yields misreadings of supposed cases of the ad baculum because of its rejection of any consideration of what the person using the ad baculum, or someone who refers to that use as an "argument," is doing. The paper concludes with reflections on the values that should (...) inform talk of a fallacy in an argument such as the one that Wreen is giving. (shrink)

This paper applies dialectical argumentation structures to the problem of analyzing the ad baculum fallacy. It is shown how it is necessary in order to evaluate a suspected instance of the this fallacy to proceed through three levels of analysis: an inferential level, represented by an argument diagram, a speech act level, where conditions for specific types of speech acts are defined and applied, and a dialectical level where the first two levels are linked together and fitted into formal dialogue (...) structures. The paper adds a new type of dialogue called advising dialogue that needs to be applied at the third level. (shrink)

In the last quarter-century, the emergence of argumentation theory has spurred the development of an extensive literature on the study of argument. It encompasses empirical and theoretical investigations that often have their roots in the different traditions that have studied argument since ancient times – most notably, logic, rhetoric, and dialectics. Against this background, I advocate a “thick” theory of argument that merges traditional theories, weaving together their sometimes discordant approaches to provide an overarching framework for the assessment of arguments (...) in a broad range of contexts. In sketching such a theory, I propose six steps that can “thicken” traditional approaches to argument in the interests of a comprehensive theory. (shrink)

Continental philosophy of science has developed alongside mainstream analytic philosophy of science. But where continental approaches are inclusive, analytic philosophies of science are not–excluding not merely Nietzsche’s philosophy of science but Gödel’s philosophy of physics. As a radicalization of Kant, Nietzsche’s critical philosophy of science puts science in question and Nietzsche’s critique of the methodological foundations of classical philology bears on science, particularly evolution as well as style (in art and science). In addition to the critical (in Mach, Nietzsche, Heidegger (...) but also Husserl just to the extent that continental philosophy of science tends to depart from a reflection on the crisis of foundations), other continental philosophies of science include phenomenology (Husserl, Bachelard, Merleau‐Ponty, etc.) and hermeneutics (Heidegger, Gadamer, Heelan, etc.), especially incorporating history of science (Nietzsche, Mach, Duhem, Butterfield, Feyerabend, etc.). Examples are drawn from the philosophy of sciences (chemistry, geology, and biology) other than physics. (shrink)

In Plato’s dialogues, the Phaedo, Laches, and Republic, Socrates warns his interlocutors about the dangers of misology. Misology is explained by analogy with misanthropy, not as the hatred of other human beings, but as the hatred of the logos or reasonable discourse. According to Socrates, misology arises when a person alternates between believing an argument to be correct, and then refuting it as false. If Socrates is right, then misanthropy is sometimes instilled when a person goes from trusting people to (...) learning that others sometimes betray our reliance and expectations, and finally not to placing any confidence whatsoever in other people, or, in the case of misology, in the correctness or trustworthiness of arguments. A cynical indifference to the soundness of arguments generally is sometimes associated with Socrates’ polemical targets, the Sophists, at least as Plato represents Socrates’ reaction to these itinerant teachers of rhetoric, public speaking and the fashioning of arguments suitable to any occasion. Socrates’ injunctions against misology are largely moral, pronouncing it ‘shameful’ and ‘very wicked’, and something that without further justification we must ‘guard against’, maintaining that we will be less excellent persons if we come to despise argument as lacking the potential of leading to the truth. I examine Socrates’ moral objections to misology which I show to be inconclusive. I consider instead the problem of logical coherence in the motivations supposedly underlying misology, and conclude that misology as Socrates intends the concept is an emotional reaction to argumentation on the part of persons who have not acquired the logical dialectical skills or will to sort out good from bad arguments. We cannot dismiss argument as directed toward the truth unless we have a strong reason for doing so, and any such argument must itself presuppose that at least some reasoning can be justified in discovering and justifying belief in interesting truths. The relevant passages from Socrates’ discussion of the soul’s immortality in the Phaedo are discussed in detail, and set in scholarly background against Socrates’ philosophy more generally, as represented by Plato’s dialogues. I conclude by offering a suggestive list of practical remedies to avoid the alienation from argument in dialectic with which Socrates is concerned. (shrink)