The paper describes four dialogue systems, developed in the tradition of Charles Hamblin. The first system provides an answer for Achilles in Lewis Carroll's parable, the second an analysis of the fallacy of begging the question, the third a non-psychologistic account of conversational implicature, and the fourth an analysis of equivocation and of objections to it. Each avoids combinatorial explosions, and is intended for real-time operation.
Over the past 50 years, postmodernism has been a progressively growing and influential intellectual movement inside and outside the academy. Postmodernism is characterised by rejection of parts or the whole of the Enlightenment project that had its roots in the birth and embrace of early modern science. While Enlightenment and ‘modernist’ ideas of universalism, of intellectual and cultural progress, of the possibility of finding truths about the natural and social world and of rejection of absolutism and authoritarianism in politics, philosophy (...) and religion were first opposed at their birth in the eighteenth century, contemporary postmodernism sometimes appeals to (and sometimes disdains) philosophy of science in support of its rejection of modernism and the enlightenment programme. (shrink)
Frege argued that though it is logically possible for an illogical community to exist, It is not possible that it should be right. Neither the assertion of false statements nor the acceptance of invalid arguments suffices to render a community illogical. The kinds of behavior which would suffice prove, On examination, To be very rare, But to justify frege's rather obscure remarks on illogicality and the universality of logical laws. The laws of logic are to be understood as constraints on (...) the kinds of rules governing linguistic exchanges needed if the language is to accommodate attempts to prove. (edited). (shrink)
Logical guarantees of validity must be understood as subject to the proviso that no equivocation is committed. But we do not have a formal theory of equivocation. This paper attempts to formulate rules for responding to equivocal arguments in the context of dialogue. What occurs when one distinguishes meanings of an equivocal expression turns out to be rather different from definition.
Gilbert Harman, in Logic and Reasoning (Synthese 60 (1984), 107–127) describes an unsuccessful attempt ... to develop a theory which would give logic a special role in reasoning. Here reasoning is psychological, a procedure for revising one''s beliefs. In the present paper, I construe reasoning sociologically, as a process of linguistic interaction; and show how both reasoning in the psychologistic sense and logic are related to that process.
In this paper a dialogical account of begging the question is applied to various contexts which are not obviously dialogues: - reading prose, working through a deductive system, presenting a legal case, and thinking to oneself. The account is then compared with that in chapter eight of D. Walton'sBegging the Question (New York; Greenwood, 1991).
In his recent paper, Winch attacks a group of theories he calls cognitivism. These theories agree in holding that ‘the ability to think, both consciously and subconsciously, amounts to an ability to internally manipulate symbolic representations of that which we think about .The relevance of this attack to education is that ‘Cognitivism’ supplies plausible‐looking reasons for thinking that learning can take place without instruction, practice, memorisation or training and its prestige as a theory of learning devalues those activities within education.Its (...) rejection should therefore lead us to re‐examine our need for explicit teacher‐oriented pedagogies’ .Cognitivism has led to an emphasis on autonomous learning and a consequent devaluing of the role of overt teaching, ‘the active transmission of knowledge and technique by an authoritative figure’. (shrink)
ABSTRACTThis paper consists of a story about unorthodox assessment procedures in theology, and a discussion of their implications. Among the issues raised are the possibility of testing values, the relationship of test validity to test reliability and ethical questions involved in assessment.
This paper is concerned with the reversal in meaning of the word positivism, which has come to mean ‘theory which assumes the existence of a world beyond our ideas’ whereas once it meant ‘theory which is agnostic about the existence of a world beyond our ideas', and with educational writers’ persistent mistakes in using quotation marks, as a consequence of this reversal.
Mark Mason, in his ‘A Justification, After the Postmodern Turn, of Universal Ethical Principles and Educational Ideals’ Educational Philosophy and Theory, 37, attempts to justify transcultural multiculturalism. In this paper I argue that he fails to refute moral relativism, and that multiculturalism as he interprets it is not morally acceptable.
This paper takes up Shannon Rodgers’ 2016 critique of curriculum writers’ call for observable verbs, pp. 563–578), and argues that a more effective line of critique should focus not on metaphorical thinking, but on the notion of observation itself, by way of Nietzsche on metaphor, the history of astronomy, the non-existence of dragons and dissuading indigenous people from voting.
The author discusses why the philosophy of the subject has been important\nto postmodernists. The author commences with a discussion on the\nintellectual background of postmodernism and its relations with other\nkinds of philosophy and with history. This paper concludes with a\ndiscussion about Michel Foucault's views on education and training\nand what impact this had on development of policy in New Zealand.
Mark Mason, in his ‘A Justification, After the Postmodern Turn, of Universal Ethical Principles and Educational Ideals’ Educational Philosophy and Theory, 37 , attempts to justify transcultural multiculturalism. In this paper I argue that he fails to refute moral relativism, and that multiculturalism as he interprets it is not morally acceptable.
I finished my undergraduate degree at Monash University and joined Charles Hamblin’s seminar at the University of NSW in March, 1968. Phil Staines from the University of Newcastle joined at the same time, and Vic Dudman was an established member. Hamblin’s book Fallacies would be published in 1970, but the seminar discussions rarely concerned fallacies. This may have been because Hamblin had been working for so long and so closely with those ideas that he was now ready to turn elsewhere. (...) But I shall argue that the book was only part of a much broader program, other parts of which occupied us in the seminars. Hamblin never explicitly discussed the writing of Fallacies with me, and what follows is an attempt to explain how the book fitted into his overall project as a logician, drawn from his published works and from what I remember of his contributions to the seminar. (shrink)
Robert H. Holden, in ‘The Public University's Unbearable Defiance of Being’ (2009, Educational Philosophy and Theory, 41:5, pp. 575–591) argues that the public university ought to welcome the infusion of relevant beliefs, including religious ones, in carrying out its research and teaching responsibilities. In this paper, I examine whether he has shown that some opinions are suppressed, whether he has shown that other views are hegemonic, the central argument that lies behind his thinking, and then consider the educational consequences of (...) his position. (shrink)
Woods' paper “Ideals of Rationality in Dialogue” raises six problems for dialogue theory. Woods is right about the seriousness of the problems, but one school of dialogue, that stemming from the work of Charles Hamblin, avoids each of Woods' problems by using commitment instead of belief and by using only immediate logical relations. This paper summarises the reasons Hamblin's school took this course, and explains how Woods' problems are thereby avoided.