This paper attempts to systematically characterize critical reactions in argumentative discourse, such as objections, critical questions, rebuttals, refutations, counterarguments, and fallacy charges, in order to contribute to the dialogical approach to argumentation. We shall make use of four parameters to characterize distinct types of critical reaction. First, a critical reaction has a focus, for example on the standpoint, or on another part of an argument. Second, critical reactions appeal to some kind of norm, argumentative or other. Third, they each have (...) a particular illocutionary force, which may include that of giving strategic advice to the other. Fourth, a critical reaction occurs at a particular level of dialogue (the ground level or some meta-level). The concepts here developed shall be applied to discussions of critical reactions by Aristotle and by some contemporary authors. (shrink)

Aristotle determines eristic argument as argument which either operates upon the basis of acceptable premisses and merely give the impression of being deductive, or argument which truly is deductive but operates upon the basis of premisses which seem to be acceptable, but are not. I attempt to understand what Aristotle has in mind when he says that someone is deceived into accepting premisses which seem to be acceptable but which are really not, and how this disqualifies such arguments from being (...) dialectical. In the first section of the paper I interpret Aristotle’s notion of ἔνδοξα in terms of a relational concept of acceptability. Real ἔνδοα are propositions which are accepted by a qualified group or individual. False ἔνδοα may also be accepted by someone or some group, and may even be true, but they are used to serve the purposes of eristical argumentation, which departs from certain standards of dialectical argumentation articulated in the notion of ἔνδοξα as a norm for premiss-acceptance. In particular, eristic arguments may even be valid in the sense of a συλλογισμός while still failing to be proper dialectical arguments. In the second part of the paper I consider how this can be, in examining certain types of fallacies in the Sophistical Refutations and the relationship between fallacious argumentation and false ἔνδοξα. (shrink)

What role, if any, does dialectic play in Aristotle’s epistemology in the Topics? In this paper I argue that it does play a role, but a role that is independent of endoxa. In the first section, I sketch the case for thinking that dialectic plays a distinctively epistemological role—not just a methodological role, or a merely instrumental role in getting episteme. In the second section, I consider three ways it could play that role, on two of which endoxa play at (...) least a co-starring role. But in the third section, I argue that endoxa don’t play that co-starring role, by arguing for a deflationary account of what endoxa are. For that reason, the third view emerges as the most plausible; but the third view is, I’ll suggest, Platonic. (shrink)

This article offers an analysis of the argumentative method of two treatises by Alexander of Aphrodisias, On Fate and On Providence, the latter of which is preserved only in Arabic translation. It is argued that both texts use techniques from Aristotelian dialectic, albeit in different ways, with On Fate adhering to methods outlined in Aristotle's Topics whereas On Providence uses the ‘aporetic’ method familiar from texts such as MetaphysicsΒ‎. This represents a revision of a previous study of Alexander's method in (...) On Fate by Jaap Mansfeld, which emphasized parallels between that method and the techniques of ancient scepticism. It is, however, suggested that Alexander does reflect developments in epistemology during the Hellenistic period, especially in so far as he ‘upgrades’ the status of endoxa to play something like the role of common conceptions in the dogmatic Hellenistic schools. (shrink)

Aristotle determines eristic argument as argument which either operates upon the basis of acceptable premisses (endoxa) and merely give the impression of being deductive, or argument which truly is deductive but operates upon the basis of premisses which seem to be acceptable, but are not (or, again, argument which uses both of these mechanisms). I attempt to understand what Aristotle has in mind when he says that someone is deceived into accepting premisses which seem to be acceptable but which are (...) really not, and how this disqualifies such arguments from being dialectical. In the first section of the paper I interpret Aristotle’s notion of endoxa in terms of a relational concept of acceptability. Real Índoxa are propositions which are accepted by a qualified group or individual. False endoxa may also be accepted by someone or some group, and may even be true, but they are used to serve the purposes of eristical argumentation, which departs from certain standards of dialectical argumentation articulated in the notion of endoxa as a norm for premiss-acceptance. In particular, eristic arguments may even be valid in the sense of a syllogismos while still failing to be proper dialectical arguments. In the second part of the paper I consider how this can be, in examining certain types of fallacies in the Sophistical Refutations and the relationship between fallacious argumentation and false endoxa. (shrink)

Whether Aristotle wrote the treatises of Metaphysics with different conceptions of the science of Being in mind has long puzzled scholars. The particular question that causes them unease is whether Aristotle’s enterprise in establishing the science of Being through the several treatises of Metaphysics is marked by a general science of Being, studying all departments of Being whatsoever, or whether his investigation of this science reflects an attitude towards a special metaphysics seeking knowledge of a special department of Being, in (...) this case, God, and therefore should be regarded as a science that is eminently theological. In this thesis, I aim to show that Aristotle’s enterprise in Metaphysics does not necessarily hinder reconciliation between the universal and the theological dimensions of the science of Being and that although Aristotle's conception of the science of Being is eminently theological it does not conflict with its also being universal. Furthermore, I aim to show that had the conception of the science of Being in Aristotle’s mind not been theological, it would not be universal either. (shrink)

What roles do “winning” and “losing” have to play in argumentative discussions? We say that someone has “won” a discussion or debate, but also an emphasis on “winning” is often rejected. The question is: can these concepts be so interpreted that justice is done to these antagonistic views? Starting from Aristotelian ideas, the paper purports to establish that the views mentioned above can indeed be reconciled.