Trudy Rose Govier

Beginning with my 1999 account in The Philosophy of Argument, this essay explores views about adversariality in argument. Although my distinction between minimal and ancillary adversariality is widely accepted, there are flaws in my defense of the claim that all arguments exhibit minimal adversariality and in a lack of sensitivity to aspects of gender and culture. Further discussions of minimal adversariality, including those of Scott Aikin, John Casey, Katharina Stevens and Daniel Cohen, are discussed. The claim that all argument are adversarial in at least a minimal sense is defended due to its connection with arguers’ intent to support their conclusions.

Beginning with my 1999 account in The Philosophy of Argument, this essay explores views about adversariality in argument. Although my distinction between minimal and ancillary adversariality is widely accepted, there are flaws in my defense of the claim that all arguments exhibit minimal adversariality and in a lack of sensitivity to aspects of gender and culture. Further discussions of minimal adversariality, including those of Scott Aikin, John Casey, Katharina Stevens and Daniel Cohen, are discussed. The claim that all argument are adversarial in at least a minimal sense is defended due to its connection with arguers’ intent to support their conclusions.

Beginning with my 1999 account in The Philosophy of Argument, this essay explores views about adversariality in argument. Although my distinction between minimal and ancillary adversariality is widely accepted, there are flaws in my defense of the claim that all arguments exhibit minimal adversariality and in a lack of sensitivity to aspects of gender and culture. Further discussions of minimal adversariality, including those of Scott Aikin, John Casey, Katharina Stevens and Daniel Cohen, are discussed. The claim that all argument are adversarial in at least a minimal sense is defended due to its connection with arguers’ intent to support their conclusions.

We are pleased to publish this WSIA edition of Trudy’s Govier’s seminal volume, Problems in Argument Analysis and Evaluation. Originally published in 1987 by Foris Publications, this was a pioneering work that played a major role in establishing argumentation theory as a discipline. Today, it is as relevant to the field as when it first appeared, with discussions of questions and issues that remain central to the study of argument. It has defined the main approaches to many of those issues and guided the ways in which we might respond to them. From this foundation, it sets the stage for further investigations and emerging research. This is a second edition of the book that is corrected and updated by the author, with new prefaces to each chapter.

Concerning Harald Wohlrapp’s theories, many fascinating issues arise. I shall concentrate here on aspects especially relevant to the treatment of pro and con argumentation, a type of what has been called conductive argument. Though initially intrigued by my efforts to describe and explore conductive argument, Harald Wohlrapp later concluded that my treatments were seriously flawed and that an alternative approach can serve to replace that problematic and much contested conception. Much of the difference between our approaches concerns what he deems to be a logicistic approach on my part.

I would first like to congratulate Harald Wohlrapp on the substantial success of his book on the philosophy of argument. The learning, originality, and energetic dedication shown in this work are impressive indeed. Concerning Harald Wohlrapp’s theories, many fascinating issues arise, as we will be hearing today and in further conversations. In this presentation I shall concentrate on two aspects especially relevant to the treatment of pro and con argumentation; as will be apparent, even on this single topic more could be said. What I will discuss today are the themes of logicism and objectivity.

I consider several outstanding questions about analogies. These include the following: issues of interpretation especially with regard to whether an analogy should be considered argumentative, as distinct from serving as an illustration, explanation, or matter of rhetorical interest; whether and how to draw a distinction between inductive analogies and a priori analogies; and whether a priori analogies should be reconstructed as deductively valid arguments. The discussion will explore broader themes such as the distinction between the a priori and the deductive, and whether a priori analogies offer reasons for a choice, as distinct from a basis for inferring an inference. Referring to the recent work of Harald Wolhrapp, I will explore the allegation that a faulty logicism is involved when argument analysis is based on an explicit statement of premises and conclusion. In developing this account, reference will also be made to the work of Douglas Walton, Marcello Guarini, Trudy Govier, and Lilian Bermejo-Luque.

An acquaintance who works with street teens once said to me, “They live in a completely different world.” She did not mean only that they lived downtown and not in the suburbs, slept under bridges and not in beds, ate in soup kitchens instead of restaurants. She meant that street teens experienced a social reality radically different from the reality of those who have lived most of life in a relatively sheltered and stable middle-class environment. They have a different view of other people, of social authority, of human nature, of political and social institutions. As my acquaintance understood it, this difference resulted from experiences at home and school, experiences with adults who were at best negligent, at worst abusive and hostile. Children were not cared for at home, fared poorly at school, then ran from home to the street. The street teens she knew were hostile and despairing and expected others to be the same. A fundamental difference was in the area of trust: these teens lacked trust in family, teachers, peers, police, even those who sought to help them. And apparently for good reason, given the circumstances from which many of them emerged.

The authority of first person claims may be understood from an epistemic perspective or as a matter of social practice. Building on accounts of Hume, Nagel, and several more recent authors, it is argued that this authority should be understood as limited. To extend it beyond notions of what it is like to experience something, we shift from what should be a narrow subjective edge to a territory of objective claims, thereby reasoning incorrectly. A relevant application is the supposed authority of victims.

This article explores and offers a qualified defence of the claim that the entitlement to forgive a wrongdoer belongs to the victim of the wrong. A summary account of forgiveness is given, followed by arguments in favor of the victim's prerogative to forgive. Primary, or direct victims are then distinguished from secondary and tertiary ones, which point to a plurality of prerogatives to forgive. In cases of conflicts between these prerogatives it is emphasized that special care should be taken to protect the primary victim's entitlement, without giving an absolute and exclusive status to the latter prerogative. Grounds for limiting the primary victim's prerogative regarding forgiveness include (a) cases where harm to secondary and/or tertiary victims are greater than the harm resulting from the original wrong committed against the primary victim, (b) the social dimensions of the elements of forgiveness, and (c) the need for self-forgiveness when a repentant wrongdoer is not forgiven by any of the victims. The practical significance of these arguments are illustrated by considering the criticism that the South African Truth and Reconciliation Commission have forgiven perpetrators in ways that inappropriately pre-empted the primary victims' entitlement to forgive. S. Afr. J. Philos. Vol.21(2) 2002: 97-111