Browsing by Subject "Popper"

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    Beyond reasonableness: argumentative virtues in pragma-dialectics
    (Springer, 2024-07-15) Gascón, José Ángel; Filosofía
    The pragma-dialectical research program begins with a philosophical estate, in which a conception of reasonableness is offered that must serve as ground for the theoretical estate. Pragma-dialectics has produced many important insights in the theoretical estate, including the ideal model and the rules for critical discussions. However, here I will argue that the conception of reasonableness that the pragma-dialecticians adopt in the philosophical estate, based on anti-dogmatism, assumption of fallibilism and willingness to engage in critical discussion, is too narrow to support the whole system of pragma-dialectical rules. What the philosophical estate requires is a broad and rich conception of excellent performance in argumentative practice, which then the rules of the critical discussion are intended to capture systematically in the theoretical estate. In my view, a virtue approach to argumentation is the ideal framework for such a philosophical ground. Virtues such as intellectual empathy, intellectual honesty, faith in reason, or recognition of reliable authority, point towards aspects of a philosophical conception of excellent arguing that are absent in the pragma-dialectical view of reasonableness. Finally, I will argue that what pragma-dialecticians call “second-order conditions” for a critical discussion are better understood as minimal argumentative virtue, a basic degree of virtue that arguers are required to possess in order to be prepared to participate in a fruitful critical discussion. The possession of such a basic degree of argumentative virtue is, I believe, what we mean when we characterise someone as reasonable.
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    ¿Popper aristotélico? Logos, crítica y sociedad abierta
    (Universidad de Murcia. Servicio de Publicaciones, 2015) Chillón, José Manuel
    Este artículo trata de investigar en qué medida la filosofía práctica de Aristóteles puede ofrecer un fundamento sólido a la filosofía popperiana, en especial a su interés por fundar una democracia en términos de sociedad abierta. Propongo que se entienda la sociedad abierta, siguiendo a Aristóteles, como aquella comunidad política en la que, al poder ser de otra manera, cabe la deliberación, la discusión, la crítica y, por tanto, la capacidad de construir un futuro determinado sólo por lo que los hombres quieran hacer con su libertad. Si esto fuera así, a la racionalidad y a la sociabilidad, como notas distintivas de la especificidad de lo humano según Aristóteles, podría sumarse la concepción popperiana de la apertura.