Daniel Cohen

How is it possible that biases are cognitive vices, objectivity is an exemplary intellectual virtue, and yet objectivity is itself a bias? In this paper, we argue that objectivity is indeed a kind of bias but is still an argumentative virtue. In common with many biases – and many virtues – its effects are neither uniformly negative nor uniformly positive. Consequences alone are not enough to determine which character traits are argumentative virtues. Context matters. The opening section addresses the problem of identifying argumentative virtues and provides a preliminary response to recent questions from Goddu and Godden regarding the foundations of virtue-based argumentation theories. The middle section analyzes courtroom argumentation as a case study. The assigned roles in legal settings provide high-definition examples of how the roles that all arguers routinely inhabit in ordinary argumentation factor into the evaluation of virtues. The contextually variable values of objectivity and biases are on clear display. The final section employs the conclusions from the middle section to answer the questions from the first section and to complete the argument that objectivity can be an occasionally “vicious virtue”.

For all its problems, there is still much to be gleaned from the argument-is-war paradigm. Much of the conceptual vocabulary that we use to talk about wars is commonly applied to arguments. Other concepts in the war-cluster can also be readily adapted to arguments. Some parts, of course, do not seem to apply so easily, if at all. Of most interest here are those war-concepts that have not been deployed in thinking about arguments but really should be because of the light they can shed on argumentation. In particular, the concepts, principles, and lessons from Just War theory provide a valuable lens for looking at arguments. We can theorize about Just and Unjust Arguments. Ultimately, however, the analogy between arguments and wars breaks down. There is a strong presumption against wars. There can be no such generic presumption against arguments. The argument against argument is always context-specific. Thus, wars need to be justified in ways that arguments do not. Conversely, sometimes it can be the failure to argue that needs to be justified, again, in ways that a failure to go to war would not. Even so, self-defense justifications, the special justifications for pre-emptive attacks, and the possible need for humanitarian interventions can all be appropriately imported into the discourse of argumentation.

It has been suggested that to say something of the form 'if P, then Q' is less an affirmation of a conditional than a conditional affirmation of the consequent, Q. If the condition of assertion, P, is true, then Q has been asserted. If the condition of assertion turns out to have been false, it is as if there had been no assertion. Such conditionals have come to be called "conditional assertions." This dissertation is a study of the logic conditionals, focusing on the logic of conditional assertions and the significance of that locution for accounts of language. ;Conditional assertions differ from assertions of conditionals in two important respects. First, a conditional assertion only succeeds in asserting when the condition of assertion is met. Second, what a conditional assertion asserts, when it does, is just its consequent. A logic of conditional assertions has to account for both the occasional contextual equivalence of a conditional and its consequent and the occasional nonassertiveness of some conditionals. ;It is pragmatic considerations that ground the proposed taxonomy of conditionals and so distinguish conditional assertions from other kinds of conditionals. Pragmatic concerns also provide desiderata for constructing a logic of conditional assertions. A logic is presented and proved sound and complete that meets these goals. The logic of conditional assertions is further developed along two main branches. The logic is first extended to a first-order theory, a theory with quantification. It is also combined with the Relevance Logic, R, so that an implication connective is incorporated. The result of the latter is a "multiconditional logic," a logic accommodating more than one kind of conditional. Soundness and completeness proofs are provided for these systems. Finally, the philosophical impact of a multiconditional logic with nonassertive elements on accounts of language is measured

The rhetoric of logic reveals, we claim, that arguments are about force, ending only when one side submits. Rhetoricians, it is countered, are content to persuade, settling for agreement when truth is wanted—and all is fair in pursuit of consent. The choice between conceptual rape and seduction is a false choice. It is time to cut against the grain. We are distracted by the rhetoric of logic and gloss the logic of rhetoric. Rhetorical models for pluralistic discourses are vital, but fail as regulative ideals. The ideology of logic's rhetoric is unacceptable, but it is not immutable—so there may be a way out.

In this book, Daniel Cohen explores the connections between arguments and metaphors, most pronounced in philosophy because philosophical discourse is both thoroughly metaphorical and replete with argumentation. Cohen covers the nature of arguments, their modes and structures, and the principles of their evaluation, and addresses the nature of metaphors, their place in language and thought, and their connections to arguments, identifying and reconciling arguments' and metaphors' respective roles in philosophy.

Technology has made argumentation rampant. We can argue whenever we want. With social media venues for every interest, we can also argue about whatever we want. To some extent, we can select our opponents and audiences to argue with whomever we want. And we can argue however we want, whether in carefully reasoned, article-length expositions, real-time exchanges, or 140-character polemics. The concepts of arguing, arguing well, and even being an arguer have evolved with this new multiplicity and diversity; theory needs to catch up to the new reality. Successful strategies for traditional contexts may be counterproductive in new ones; classical argumentative virtues may be liabilities in new situations. There are new complications to the theorist’s standard questions—What is an argument? and Who is an arguer?—while new ones move into the spotlight—Should we argue at all? and If so, why? Agent-based virtue argumentation theory provides a unifying framework for this radical plurality by coordinated redefinitions of the concepts of good arguers and good arguments. It remains true that good arguers contribute to good arguments, and good arguments satisfy good arguers, but the new diversity strains the old unity. Ironically, a unifying factor is provided by examining those paragons of bad arguers, argument trolls whose contributions to arguments are not very good, not really contributions, and, ultimately, not genuine argumentation.

According to the semantics in Wittgenstein's Tractatus, a picture and what is pictured must have the same logical form. However necessary that may be, it cannot suffice to make one fact a picture of another. The grounds for the pictorial relation, it is argued, must be found in the transcendental will. Following a suggestion by Ramsey, the semantic resources of the Tractatus are used to construct a new interpretation of propositions as equivalence classes of facts. The nature of the involvement of the will helps explain why ethics and logic are alike ineffable.