By Sid Jacobson, Richard H. Goldwater, Victor Gorelick, Nelson Ribiero
Archie's Double Digest #149 - March 2004
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Additional resources for Archie's Double Digest 149 (March 2004)
For example, when Plato takes pains to distinguish Socrates from the Sophists he is in the process understanding “Sophist” in a particular way that deviates from earlier practice. As Protagoras himself is allowed to say in the dialogue that bears his name, the extension “Sophist” covers such workers with language as Homer and Hesiod (Protagoras 316d). It is Plato who reworks the concept so as to focus on a particular type of practitioner, and in the process distinguishes Socrates from that group.
Such might be reflected in a shift from the oral-based, itinerant teaching, and communal contexts of the Sophists to the emerging text-based, institutional, and private contexts of Plato’s writing. In accordance with this, Poulakos follows the principle that a logic can be derived from studying the practices and ideas of the Sophists (1997, 14). There is ample material for following this direction. Although we are limited to fragments of the Sophists, there are many corroborative accounts of their practices and positions, including those of Plato and Aristotle, “the informational aspect of the critics’ comments” (14).
When this happens, van Eemeren and Houtlosser say that the strategic maneuvering has been “derailed,” and hence a fallacy committed. Clearly, this is a point they wish to fix in the minds of their readers, because they adopt the figure of antimetabole (reversal of pairs) to present it: “All derailments of strategic maneuvering are fallacious, and all fallacies can be regarded as derailments of strategic maneuvering” (2001, 23). The success of pragma-dialectics as a model derives to a large extent from the way it conceives of argumentation in terms of a critical discussion.