He further argues that it is necessary to rethink traditional conceptions of argument, and to find a position that avoids the limitations of both the highly abstract approach of formal logic and the highly contextualized approaches of rhetoric and communication theory.".

William Baird collection in Social Sciences is the gift of the Estate of William Cameron Baird.

This essay explores the dialectics of theory and practice in terms of argumentation theory. Adapting Jonsen and Toulmin's (1988) notion of a Theory-Practice spectrum, it conceives Theory and Practice as extreme ends of a continuum and discourses as falling at various points along the continuum. Every theoritical discourse has essential practical aspects, and every practical discourse has essential theoretical aspects. Practices are theorized to varying degrees but every practice is thorized to some degree. Reflective discourse, which is discourse about practice, (...) moves to and fro along the Theory-Practice continuum. Reflective discourse involves argumentation. Practical argumentation connects theory to practice; it appeals to general warrants, which may be simple or may tap into elaborate conceptual structures, in order to establish grounds for practical judgments. A practical discipline is a relatively coherent intellectual-professional enterprise that cultivates a field of social practice by engaging within itself and with practitioners in a reflective discourse. The argumentation of a practical discipline, like ordinary practical reflection, moves to and fro along the Theory-Practice continuum but in more methodical steps informed by systematic methodological reflection on the reflective process itself. (shrink)

The issue of the relationship between formal and informal logic depends strongly on how one understands these two designations. While there is very little disagreement about the nature of formal logic, the same is not true regarding informal logic, which is understood in various (often incompatible) ways by various thinkers. After reviewing some of the more prominent conceptions of informal logic, I will present my own, defend it and then show how informal logic, so understood, is complementary to formal logic.

I propose some changes to the conceptions of argument and of argumentative discussion in Ralph Johnson's Manifest Rationality (2000). An argument is a discourse whose author seeks to persuade an audience to accept a thesis by producing reasons in support of it and discharging his dialectical obligations. An argumentative discussion (what Johnson calls ‘argumentation’) is a sociocultural activity of constructing, presenting, interpreting, criticizing, and revising arguments for the purpose of reaching a shared rationally supported position on some issue. Johnson's theory (...) of argumentative discussion, with occasional modifications, is derived from this definition as a sequence of 17 theorems. Argumentative discussion is a valuable cultural practice; it is the most secure route to correct views and wise policies. (shrink)

One popular test for distinguishing linked and convergent argument structures is Robert Yanal's Ordinary Summing Test. Douglas Walton, in his comprehensive survey of possible candidates for the linked/convergent distinction, advocates a particular version of Yanal's test. In a recent article, Alexander Tyaglo proposes to generalize and verifY Yanal's algorithm for convergent arguments, the basis for Yanal's Ordinary Summing Test. In this paper I will argue that Yanal's ordinary summing equation does not demarcate convergence and so his Ordinary Summing Test fails. (...) Hence, despite Walton's recommendation or Tyaglo's generalization, the Ordinary Summing Test should not be used for distinguishing linked argument structures from convergent argument structures. (shrink)

Ralph Johnson's Manifest Rationality (2000) is a major contribution to the field of informal logic, but the concept of argument that is central to its project suffers from a tension between the components that comprise it. This paper explores and addresses that tension by examining the implications of each of five aspects of the definition of ‘argument’.

This new and expanded edition of The Logic of Real Arguments explains a distinctive method for analysing and evaluating arguments. It discusses many examples, ranging from newspaper articles to extracts from classic texts, and from easy passages to much more difficult ones. It shows students how to use the question 'What argument or evidence would justify me in believing P?', and also how to deal with suppositional arguments beginning with the phrase 'Suppose that X were the case.' It aims to (...) help students to think critically about the kind of sustained, theoretical arguments which they commonly encounter in the course of their studies, including arguments about the natural world, about society, about policy, and about philosophy. It will be valuable for students and their teachers in a wide range of disciplines including philosophy, law and the social sciences. (shrink)

This new and expanded edition of The Logic of Real Arguments explains a distinctive method for analysing and evaluating arguments. It discusses many examples, ranging from newspaper articles to extracts from classic texts, and from easy passages to much more difficult ones. It shows students how to use the question 'What argument or evidence would justify me in believing P?', and also how to deal with suppositional arguments beginning with the phrase 'Suppose that X were the case.' It aims to (...) help students to think critically about the kind of sustained, theoretical arguments which they commonly encounter in the course of their studies, including arguments about the natural world, about society, about policy, and about philosophy. It will be valuable for students and their teachers in a wide range of disciplines including philosophy, law and the social sciences. (shrink)

This paper responds to two aspects of Ralph Johnson's Manifest Rationality (2000). The first is his critique of deductivism. The second is his failure to make room for some species of argument (e.g., visual and kisceral arguments) proposed by recent commentators. In the first case, Johnson holds that argumentation theorists have adopted a notion of argument which is too narrow. In the second, that they have adopted one which is too broad. I discuss the case Johnson makes for both claims, (...) and possible objections to his analysis. (shrink)

Words, just because they are words, are not inherently clear. The message they contain becomes clear to those who speak the language and are familiar with the issues and contexts. If the message lacks linguistic clarity the recipient of the message will typically make a query that will bring forth further information intended to clarify. The result might be more words, but it might also involve pointing or drawing, or words that utilize other modes such as references to context, history, (...) and so on. If the ambiguity derives from an inconsistency between, say, words and behaviour, one may look to either mode for clarity. Communication, we must accept, actually occurs in messages, and our ability to transmit information may be limited by any number of factors. When we focus entirely on discursive aspects of communication we limit both the ways in which we receive and ways in which we transmit information. The logocentric fallacy is committed when language, especially in it's most logical guise, is seen to be the only form of rational communication. (shrink)

In this paper, I respond to papers on my Manifest Rationality (2000) by Leo Groarke, Hans Hansen, David Hitchcock, and Christopher Tindale presented at the meetings of the Ontario Philosophical Society, October 2000. From the many useful challenges they have directed at my position, I have chosen to focus on two. The dominant issue raised by their papers concerns my definition of argument, and particularly problems with the idea of a dialectical tier. I have selected that as the first strand. (...) Second, several have raised questions that deal with the relationship between logic, rhetoric and dialectic. That is the second strand. (shrink)

In many actual arguments, the conclusion seems intuitively to follow from the premisses, even though we cannot show that it follows logically. The traditional approach to evaluating such arguments is to suppose that they have an unstated premiss whose explicit addition will produce an argument where the conclusion does follow logically. But there are good reasons for doubting that people so frequently leave the premisses of their arguments unstated. The inclination to suppose that they do stems from the belief that (...) the only way in which an argument's conclusion can follow definitely from its premisses is to follow logically. I argue that this belief is mistaken. I propose a revision of the current generic conception of logical consequence, and its variant specifications, to avoid the paradoxes of strict implication. The revised conception can then be naturally extended to include also what we might call 'enthymematic consequence'. This concept is a kind of consequence, whose properties merit investigation. (shrink)