This book brings together in one place David Hitchcock’s most significant published articles on reasoning and argument. In seven new chapters he updates his thinking in the light of subsequent scholarship. Collectively, the papers articulate a distinctive position in the philosophy of argumentation. Among other things, the author:• develops an account of “material consequence” that permits evaluation of inferences without problematic postulation of unstated premises.• updates his recursive definition of argument that accommodates chaining and embedding of arguments and allows any (...) type of illocutionary act to be a conclusion. • advances a general theory of relevance.• provides comprehensive frameworks for evaluating inferences in reasoning by analogy, means-end reasoning, and appeals to considerations or criteria.• argues that none of the forms of arguing ad hominem is a fallacy.• describes proven methods of teaching critical thinking effectively. (shrink)

Intercultural Pragmatics studies how language systems are used in social encounters between speakers who have different first languages and cultures, yet communicate in a common language. The field first emerged in the early 21st century, joining two seemingly antagonistic approaches to pragmatics research: the cognitive-philosophical approach, which considers intention as an a priori mental state of the speaker, and the sociocultural-interactional approach, which considers it as a post factum construct created by both speaker and hearer though conversation. Istvan Kecskes, an (...) early proponent of intercultural pragmatics, was among the first to propose merging the two to form the socio-cognitive approach now core to the field. In Intercultural Pragmatics, the first book on the subject, Kecskes establishes the foundations of the field, boldly combining the pragmatic view of cooperation with the cognitive view of egocentrism in order to incorporate emerging features of communication. He argues that people cooperate by generating and formulating intention that is relevant to the given actual situational context. At the same time, however, because of their egocentrism they activate the most salient information to their attention in the construction and comprehension of utterances. Within this approach, interlocutors are considered as social beings searching for meaning with individual minds embedded in a socio-cultural collectivity, and intention is a cooperation-directed practice that is governed by relevance which depends on actual situational experience.Intercultural pragmatics is a rapidly-growing field, and the only subfield of pragmatics to incorporate features of intercultural interaction into mainstream pragmatics. This volume offers both a valuable synthesis of current research and a new way to think about pragmatics. (shrink)

This book provides a systematic analysis of many common argumentation schemes and a compendium of 96 schemes. The study of these schemes, or forms of argument that capture stereotypical patterns of human reasoning, is at the core of argumentation research. Surveying all aspects of argumentation schemes from the ground up, the book takes the reader from the elementary exposition in the first chapter to the latest state of the art in the research efforts to formalize and classify the schemes, outlined (...) in the last chapter. It provides a systematic and comprehensive account, with notation suitable for computational applications that increasingly make use of argumentation schemes. (shrink)

_Thoughts and Utterances_ is the first sustained investigation of two distinctions which are fundamental to all theories of utterance understanding: the semantics/pragmatics distinction and the distinction between what is explicitly communicated and what is implicitly communicated.

The implicit dimension of enthymemes is investigated from a pragmatic perspective to show why a premise can be left unexpressed, and how it can be used strategically. The relationship between the implicit act of taking for granted and the pattern of presumptive reasoning is shown to be the cornerstone of kairos and the fallacy of straw man. By taking a proposition for granted, the speaker shifts the burden of proving its un-acceptability onto the hearer. The resemblance of the tacit premise (...) with what is commonly acceptable or has been actually stated can be used as a rhetorical strategy. (shrink)

Journal of Applied Logic, to appear [uncorrected version posted].

In redefining logic, philosophers need to go back to the Aristotelian roots of the subject, to expand the boundaries of the subject to include informal logic and to give up false oppositions between informal and formal logic.

Presuppositions are pragmatically considered as the conditions of the felicity of a speech act, or discourse move; however, the decision of setting the conditions of a move, which the hearer needs to accept in order to continue the dialogue, can be thought of as a speech act of a kind. The act of presupposing depends on specific conditions and in particular on the possibility of the hearer to reconstruct and accept the propositional content. These pragmatic conditions lead to epistemic considerations: (...) How can the speaker know that the hearer can reconstruct and accept a presupposition? A possible answer can be found in an argumentative approach grounded on the notion of presumptive reasoning. On this perspective, by presupposing the speaker advances a tentative conclusion about what the hearer may accept, hold, or know proceeding from factual, linguistic, and epistemic rules of presumption. (shrink)

The recent debate on pragmatics and the law has found ways to circumvent an important distinction, originally drawn by Dascal and Wróblewski (1991), between the historical law-maker, the current law-maker, and the ideal/rational law-maker.1 By insisting on the relationship between the rational law-maker and contextualism and textualism (see Manning 2005, 2006), I want to redress this fault in current discussions. In this paper, I start with general considerations on pragmatics, intentionality in ordinary conversation, and intentionality in the context of judiciary (...) proceedings and legal texts. I then move on to considerations on rationality as a prerequisite for understanding the law and on the rational law-maker, an ideal construct proposed by Dascal and Wróblewski (1991). I argue that contextualism (of the moderate kind) is the best way to carry out the program by Dascal and Wróblewski on interpretation and the rational law-maker (also see considerations by Fish 2005); (on contextualism see Dascal and Weizman 1987). I argue that bearing in mind the rational law-maker postulated by Dascal and Wróblewski is a guidance to interpretation of statutes whose texts create interpretative difficulties. I conclude by saying that the considerations on the rational law-maker constitute a compromise between Scalia’s (1997) textualism and contextualism (see Manning 2005, 2006 on the divide between textualism and contextualism). (shrink)