r 81. Campbell, 108. 82. Warnick, 1 19. 83. McKerrow, 7 ff. 84. McKen-ow, 9. 85. Whately, ix. 86. Whately, xi. 87. Whately, 90. 88. Whately, 91. 89. Whately, 92. 90. Whately, 1 12. 91. Whately, 112-113. 92. Whately, 1 16. 93. Kennedy, 240. 94, Kennedy, 241. CHAPTER 9 Contemporary Rhetoric I: Argument, Audience, and Science When Einstein discovered rationality in nature, unaided by any observation that had not been availablefor at least fifty years before, our positivistic textbooks promptly covered up the scandal by an appropriately embellished account of his discovery. -Michael Polanyi, Personal Knowledge^ T h e twentieth century opened in the Western world with interest in rhetorical theory at perhaps its lowest point since the systematic discussion of rhetoric began in ancient Greece. Scientific thinking was ascendant, and the methods of reasoning and speaking about contingent matters that had traditionally been studied and taught under the name of rhetoric were derided as decidedly inferior to scientific method. Logical positivism, or the intellectual effort t o bring scientific standards to bear on the resolution of all issues, had apparently rendered rhetoric obsolete. However, as the century progressed, confidence in scientific thinking as appropriate to the solution of human social and moral problems began to diminish. Events such as World War II, and "scientific" approaches to social structuring such as those undertaken by fascists in Europe, left the intellectual world reeling. In addition, as news of Stalin's often brutal tactics started to reach the West, many intellectuals began to question whether "scientific socialism" could indeed be a viable response to fascism and the inequalities of industrial capitalism. Whereas science had made major advances in such areas as medicine, it had failed to provide solutions to persistent human problems like aggression, racism, economic exploitation, and class polarization. Perhaps science could not provide solutions to these problems, for its methods of reasoning were suited to investigating natural rather than social phenomena, and it dealt best with clear cases of physical causation. Science did not provide a means of investigating human motivation, the place of values in human choice-making, the intricacies of how power is achieved and maintained, or how political leaders come to Contemporary Rhetoric I: Argument, Audience, and Science wield the kind of massive influence that had been a major factor in bringing the world to war. A new means of discussing human values was required, one suited specifically to resolving perennial problems that engaged human values and moral commitments. Recognizing the importance of everyday reasoning processes to our deliberations about such problems, some thinkers turned their attention to the structures that undergird "everyday" or "marketplace" arguments. Others looked to the classical tradition in rhetoric for help in discovering a new language, a new rhetoric, of human values. In this search for a new logic and a new rhetoric, attention was focused on two foundational components of rhetoric: argumentation and the audience. Not only had science not provided solutions to social problems, but also scientists were increasingly willing to admit as the twentieth century progressed that much of the discourse of science was not formulary, clinical, and syllogistic, but decidedly strategic, argumentative, and rhetorical. The theory that "won out" over competing theories in scientific debates was often the theory presented in the most persuasive manner, not the one supported by the greatest weight of evidence. Moreover, human motives were seen to play an enormous role in interpreting data, creating the institutional arrangements in which science was practiced, allocating funding to research, and even in the process of formulating theories. Science, it turned out after more than a century of intellectual dominance, was in several important respects rhetorical. Scholars in fields as varied as economics, astronomy, psychology, literature, and even biology and mathematics were acknowledging that rhetoric played a major role in their professional lives. Argumentation and Rational Discourse One of the important accomplishments of twentieth-century rhetorical studies has been to examine and provide a means of discussing the structure of everyday argumentation. The work of scholars such as Stephen Toulmin, Chaim Perelman, and Jurgen Habermas has been directed toward revealing the logical structure of everyday arguments, demonstrating the place of values in such arguments, and providing a theory about the conditions under which such arguments are most equitably advanced. The goal of this important intellectual work has been to improve the practice of discourse in contemporary society, and to thus improve the quality of human social life. Perelman and Olbrechts-Tyteca: A New Rhetoric Chaim Perelman (1912-1985) was a Belgian philosopher and legal theorist who became interested in the question of how moral claims can be proven rational in a cul- 197 ture in which there are few agreements about values. He and colleague Madame L. Olbrechts-Weca searched for a nonscientific but also nontheistic foundation for discourse involving values.= This search led them to the ancient disciplineof rhetoric and, more specifically, to argumentation and the audience. "What we preserve of the traditional rhetoric," they write in their major work, The New Rhetoric, "is the idea of the audience, an idea immediately evoked by the mere thought of a speech."3 Sounding like rhetoricians from classical Greek or Rome, they write that "knowledge of those one wishes to win over is a condition preliminary to all effectual argurnentati~n."~ Perelman and Olbrechts-Tyteca begin with the assumption that no claim or conclusion is self-evidendy true, and that resort to absolutes such as God or a specific revealed truth will not uphold arguments about important issues of value in our contemporary, pluralistic social setting. Only through a sustained process of public argumentation could propositions of value and policy be tested and established as sufficiently reasonable, or rejected as lacking rational merit. Thus, their particular concern is the argumentative processes involved in testing ideas by engaging and convincing a~diences.~ Much of their groundbreaking book, The New Rhetoric, is a catalog of various types of arguments common to everyday discourse, along with discussions of how different arguments achieve their effects and examples of each type. Perelman and Olbrechts-Tyteca, as we shall see, place great emphasis on the audience. "All argumentation," as they see it, "aims at gaining the adherence of minds, and, by this very fact, assumes the existence of intellectual ~ontact.'~ That is, rhetoric inseparably intertwines the concepts of audience and argumentation. Moreover, these writers contend that the quality and significance attributed to an argument depend on the astuteness and skill of the audience it succeeds in persuading. As Perelman and Olbrechts-ma put the point, the audience "will determine to a great extent both the direction the arguments will take, and the character, the significance that will be attributed to them."7 The audience, then, plays a role equal to that of the orator in the testing of ideas publicly. A closer look at Perelman and OlbrechtsTyteca's theory of audience is in order, as theirs is perhaps the best developed analysis of this topic in contemporary rhetorical theory.$ A closer look at their theory of audience will be helpful to understanding their rhetorical theory. The Centrality of Audience Three audiences are particularly important in Perelman and Olbrechts-Tyteca's theory of rhetoric. This is because these three audiences can reliably test the rational quality of arguments. "The first such audience," they write, "consists of the whole of mankind, or at least, of all normal, adult persons; we shall refer to it as the universal audie n ~ e . "The ~ universal audience is advanced as a possible test of the reasonableness of arguments that transcends local and personal biases.1ÂThe second audience they consider is "the single interlocutor whom a speaker addresses in a dialogue," while the third audience that can test the reasonableness of arguments is "the subject himself when he deliberates or gives himself reasons for his actions."11We will examine in Contemporary Rhetoric I: Argument, Audience, and Science some detail their discussion of these and other audiences, and consider how audiences may enhance the quality of public rhetoric. Particular Audiences, Starting Points, and Values. Though the universal audience, the audience of the single interlocutor, and the audience of self provide important checks on the reasonableness of arguments, Perelman and Olbrechts-Tyteca locate social and personal values in particular audiences. A particular audience is the actual audience of persons one addresses when advancing an argument publicly. In fact, this regard for particular audiences and their "opinions and values" is what Perelman and Olbrechts-iyteca see as distinguishing a rhetorical approach to argument from other possible approaches. "What.. .characterizes the rhetorical point of view in philosophy is a fundamental concem with the opinions and values of the audience that the speaker addresses, and more particularly with the intensity of his audience's adherence to each of these invoked by the speaker."I2 When we recall the importance of public values as starting points of argument in Greek and Roman theories of rhetoric, we recognize Perelman and OlbrechtsTyteca's debt to these theories. Whether in ancient or modem settings, rhetors must attend to what real audiences believe and value, and adapt their arguments to the beliefs of particular audiences. "Every social circle or milieu is distinguishablein terms of its dominant opinions and unquestioned beliefs, of the premises that it takes for granted without hesitation." Does one, then, question such beliefs as simply the shifting opinions of the public, as Plato did, or take them as the basis of rhetorical appeals, as Aristotle did? Perelman and Olbrechts-iyteca apparently side with Aristotle. "These views form an integral part of its culture, and an orator wishing to persuade a particular audience must of necessity adapt himself to it."13 Perelman and Olbrechts-iyteca devote considerable time in The New Rhetoric to the notion of the starting points of argument. Starting points are points of agreement between a rhetor and an audience that allowfor argumentation to develop. Because of their interest in forging a rhetoric that allows for a rational discussion of human values, the concept of starting points as places for finding agreement between disagreeing parties is important to Perelman and Olbrechts-Tyteca's rhetorical theory. "The unfolding as well as the starting point of argumentation," they write, "presupposes indeed the agreement of the audience."14 Perelman and Olbrechts-Tyteca divide starting points into two general classes. The first class of starting points they call simply "the real," which includes "facts, truths, and presumptions." The other category they call "the preferable," which takes in "values, hierarchies, and lines of argument relating to the preferable."15 Thus, one source of the agreements needed to begin constructive argumentation is found in what both speaker and audience accept as well-established facts, widely accepted truths, or uncontested commitments, called presumptions. Recall that presumptions were discussed in the last chapter when we considered the argument theory of Hugh Blair. The clearest example of a presumption accepted by most Americans is the presumption of innocence in judicial settings. A second source of starting points is discovered in cam- 199 monly held values, values arranged into hierarchies, and preferences such as the preference for group over individual decision making in an organization. From such points of agreement, further agreements may be reached through the processes of argumentation. Again, the central concem of these authors is to establish a rational method for discussing questions of value in a modem, pluralistic social setting. Their call for renewed attention to classical theories of argumentation is a major part of this effort. Perelman and Olbrechts-iyteca recognized the very serious problems associated with arguments about matters of value before real audiences. Rhetoric based strictly on the beliefs of a particular group may be biased, narrow, and parochial. Arguments capable of winning the adherence of only a particular audience often are not acceptable to most reasonable people. To solve this problem associated with arguments addressed to particular audiences, Perelman and Olbrechts-Tyteca introduced what was to become their most famous concept. The Universal Audience Who decides which ideas are truly rational, if the judgments of different particular audiences clash? In some instances we turn to elite audiences. These are audiences of trained specialists in particular disciplines who can assist in "the attempt to formulate norms and values such as could be proposed to every reasonable being."16 But even the judgments of experts must be brought back to the test of the particular audience. Otherwise we run the "risk of the philosopher-king who would use the political authority and power of the State" to impose one set of values on everyone.17 The universal audience is also important in the effort to develop sound arguments for particular audiences without bowing to the local prejudices these audiences often endorse. Looking beyond persuading only their immediate audience, conscientious rhetors will consider how an imagined audience of highly rational indIvIduals would respond to a particular argument. In his book, Justice, Perelman writes, "I do not see [reason] as a faculty in contrast to other faculties.. .. I conceive of it as a privileged audience, the universal audience."18 Perelman and OlbrechtsTyteca seek an imagined audience of reasonable people available at all times, and not subject to the limitations and biases of any particular audience. In the universal audience, Perelman and Olbrechts-Tyteca reveal their conviction that a reasonable and moral advocate must possess a vision of rationality that transcends particular social groups or geographical locations. A rational advocate "seeks to conform to principles of action which are acceptable to everyone [and] considers as unreasonable a rule of action which cannot be ~niversalized."~~ The reasonable advocate looks beyond the immediate and recognizes that "a principle of action which others would consider acceptable and even reasonable cannot arbitrarily favor certain people or certain situations: what is reasonable must be able to be a precedent which can inspire everyone in analogous circumstance^."^^ The "highest point" of assurance that an argument is reasonable "is reached when there is agreement of the universal audience," which audience is "a universality and 200 Contemporary Rhetoric I: Argument, Audience, and Science CHAPTER 9 unanimity imagined by the speaker, to the agreement of an audience which should be universal.yy21Argumentation which wins the assent of the universal audience must reach a very high standard indeed. It must "convince the reader that the reasons adduced are of a compelling character, that they are self-evident, and possess an absolute and tuneless validity independent of local or historical c~ntingencies."~~ The Audience of One 201 course, even in self-deliberation, reasons may be invented simply to justify a particular decision rather than reasonably to explore options. The universal audience consists of the speaker's conception of all rational people. Reasons addressed to this audience are to be compelling, self-evident, and timeless, thus independent of local concerns. The speaker's character is reflected in the conception she forms of the universal audience. The audience of the single hearer provides a check on each step in the reasoning process. The goal of discourse addressed to this audience is not to "win" a debate, but to engage in dialogue leading to a reasonable decision. The interlocutor may be seen as a manifestation of all reasonable people, as an instance of the universal audience. Self-deliberation is viewed as a kind of argumentation, and not as a distinct cognitive activity. We employ the same arguments to persuade others that we use to persuade ourselves. The secrecy of a personal, internal debate is seen as a guarantee of its sincerity, as we are not interested in deceiving ourselves. How can we know, in a practical sense, if our arguments are ready for appeal to the universal audience? Though Perelman and Olbrechts-Tyteca are not explicit in their answer to this question, there are some clear suggestions in The New Rhetoric about practical tests of one's arguments. One of these is the careful scrutiny that takes place when one person argues directly with another. "Argumentation before a single hearer" can also make a special claim to reasonableness, and provides another kind of test of arguments. In The New Rhetoric, Plato's Gorgias is an example of the role of the audience of a single hearer: "Each of Socrates' interlocutors is the spokesman... of a particular viewpoint and their objections must first be disposed of in order to facilitate public adherence to the proposed theses."23 The single hearer sometimes acts like an audience of one's opponents by advancing ,the counterargumentsto one's own arguments. The single listener or reader carefully checks each step in the awmentation, raising objections to it, asking for clarifications, providing aiguments in response.24The individual listener can in some cases fulfill this role so well that he or she represents the universal audience. "The hearer is assumed to have the same reasoning power at his disposal as the other members of the universal audience."25 Thus, if our arguments succeed before an audience of a single, careful critic, they may be ready for the test of the universal audience. Regardless of the type of discourse one advances-scientific, political, judicial, religious-an audience is being addressed, m e n t a r i o n , for Perelman and OlbrechtsTyteca, cannot be adequately understood apart from a theory of audience. Discourse is not simply addressed to, but adapted to and affected by its audience. Here is both a fact about rhetoric and a criticism of it that has been advanced ever since Plato raised the concern in Gogias. But, does this fact mean that argumentation must then be unreasonable? Perelman and Olbrechts-iyteca think not, and they respond with both a theory of audiences and of uments intended to secure the rationality of discourse about moral issues that engages values and beliefs. And finding a rational approach to moral discourse is perhaps the most pressing problem of rhetorical theory in the twentieth century. The Self as Audience Presence We are all familiar with argumentation before a large audience, and each of us has likely advanced arguments before an audience of a single hearer. But do we typically think of ourselves as an audience for our own arguments? Perelman and OlbrechtsTyteca wish to draw our attention to this audience as well, the audience of the self. "The self-deliberating subject," they write, "is often regarded as an incarnation of the universal audience."26 The individual "endowed with reason" who directs her own arguments privately to herself "is bound to be contemptuous of procedures aimed at winning over other people," Moreover, such an individual "cannot avoid being sincere" in this process, and "is in a better position than anyone else to test the value" of her arguments.27 Self-deliberation is crucial to the process of inventing or coming up with arguments. It is also important to justifying arguments as reasonable. We might say that the self is the first audience whose adherence is sought in argumentation, and, for reasons Perelman and Olbrwhts-iyteca articulate, among the most important. Of We have considered Perelman and Olbrechts-Tyteca's theory of audience and its centrality to their "new rhetoric." Another of their concepts has also been influential and deserves attention. Perelman and Olbrechts-Tyteca call this concept "presence." The immediate goal of argumentation, according to Perelman and Olbrechts-Tyteca, is to make certain facts present to an audience. Establishing presence involves the choice to emphasize certain ideas and facts over others, thus encouraging an audience to attend to them. Perelrnan and Olbrechts-Tyteca write that presence "is an essential factor in argumentation and one that is far too much neglected in rationalistic conceptions of rea~oning."~~ The presence of a fact or an idea is almost a sensory experience rather than a purely rational one; "presence," they write, "acts directly on our ~ensibility."~~ Thus, in argumentation a rhetor seeks to bring his or her audience to the point of seeing the relevant facts, or experiencing the tnithfulness of an idea. Thus, Perelman and Olbrechts-Tytwa can write, "one of the preoccupations of a speaker is to make 202 Contemporary Rhetoric I: Argument, Audience, and Science CHAPTER 9 present, by verbal magic alone, what is actually absent" but what is considered "important to [the] argument."30This statement, particularly with its reference to rhetoric as a kind of magic, sounds like something the Sophist Gorgias or a Renaissance humanist like Ficino might say. Indeed, Perelman and Olbrechts-Tyteca share Gorgias' and the humanists' intrigue with rhetoric's power to direct thought, particularly rhetoric in the control of a skilled rhetorician. But their confidence in argumentation as a rational foundation of discourse is decidedly stronger than was Gorgias'. Stephen Toulmin and the Uses of Argument In 1958, British philosopher and scientist Stephen Toulmin published his groundbreaking study of argumentation, The Uses of Argument.31Thus, his work appeared in England just one year before The New Rhetoric of Perelman and Olbrechtslyteca. His analysis of everyday or marketplace arguments on a model derived from logical studies is reminiscent of Aristotle's reference to the enthymeme as a "rhetorical syllogism." Toulmin also drew on the study of legal argumentation in establishing his system for assessing arguments.32 However, he affirmed that the standards for assessing arguments varied depending on the subject matter under consideration. The authors of Handbook of Argumentation Theory write, 'Toulmin's central thesis is that every sort of argumentation can in principle claim rationality and that the criteria to be applied when determining the soundness of the argumentation depend on the nature of the problem to which the argumentation relates."33 To demonstrate this possibility, Toulmin developed a scheme for analyzing arguments that has become extremely popular, and which we will review momentarily. Argument Fields Toulmin questioned the ancient idea of logical validity as applicable to the analysis of ordinary arguments. In order to make his case, Toulmin introduced the concept of argument fields into his discussion of arguments. "The first problem we have set ourselves," writes Toulmin in The Uses of Argument, -"dan be re-stated in the question, 'What things about the form and merits of our arguments are field-invariant and what things about them are field-dependent?'" Toulmin explains the distinction in the following way: What things about the modes in which we assess arguments, the standards with reference to which we assess them and the manner in which we qualify our conclusions about them, are the same regardless of field (field-invariant), and which of them vary as we move from arguments in one field to arguments in another field (field-dependent)?34 Specifically, "two arguments will be said to belong to the same field when the data [evidence] and conclusions in each of the two arguments are, respectively, of 203 the same logical type (emphasis added)."35 Geometrical proofs, navigational calculations, arguments from statistical data, arguments based on criteria for inclusion in a category, and arguments applying laws to particular cases-all of these, according to Toulmin, belong to different fields. Thus, some of the criteria relevant to evaluating each type of argument will differ from some of the criteria appropriate to evaluating any of the others. That is, not all arguments are subject to evaluation by the same criteria or standards. Thus, Toulmin rejects the logician's idea that validityconcern for an argument's structure without consideration of its content-is the single universal standard of argument analysis. But, even within a particular domain of argument, law, for example, arguments may belong to different fields. Thus, arguments about whether to apply a particular law to a particular action, and judicial arguments based on generalizations about human character, would belong to different fields. Arguments are from the same field when it makes sense to compare them to one another and to judge them by similar special criteria. Field-Dependent and Field-Invariant Standards Toulmin introduces the concept of field, then, for a particular reason: He wishes to explore the rational standards by which arguments can be assessed. Some standards for assessing arguments belong specifically to a particular field, and these standards Toulmin called field-dependent. Other standards for assessing arguments apply regardless of the field in which the argument is advanced. Toulmin called these standards field-invariant. Thus, in an argument about whether a particular law should be applied to a particular action, standards appropriate to the interpretation of law would be among the field-dependentfactors that might come into play. Standards regarding the underlying logic of the arguments advanced-for example, whether a logical fallacy had been committed-would be among the field-invariant standards that could be applied to the arguments on both sides. Modal Qualifiers As one application of his idea that some of the standards by which arguments are assessed vary with argument fields, Toulmin expresses interest in certain terms "which have always been of interest to philosophers and have come to be known as modal terms."36 Modal qualifiers, words that indicate the degree of confidence or force assigned to a conclusion, include terms such as must, possibly, probably, certainly, and cannot. The "force" of these terms does not vary from one field of argument to another, "but the criteria applied in order to determine whether a given modal term has been used rightly or wrongly in a given context are field-de~endent."~~ In modals, Toulmin sees a reflection of the rational processes involved in decision making and an important clue to the nature of everyday reasoning.38The standards used to assess whether a modal has been properly employed will vary with a variation in the argument's field. For example, the term must is justified by the rules of mathematics in