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71.
This article proposes and demonstrates a methodology for test score validation through abductive reasoning. It describes how abductive reasoning can be utilized in support of the claims made about test score validity. This methodology is demonstrated with a real data example of the Canadian English Language Proficiency Index Program (CELPIP)-General test—a program assessing functional English language ability in the community and workplace. Abductive reasoning seeks the enabling conditions through which a claim about a person's ability makes sense. For example, it makes sense that a person has strong functional language proficiency if he or she has been regularly using English to write emails and meet with colleagues at work. A valid test score should be affected by the extent of a person's engagement with such enabling conditions. Empirical evidence that warrants such an abductively reasoned claim is illustrated through a latent class analysis within a structural equation model. Evidence is examined to investigate whether certain classes of test takers who have been differentially engaging in the enabling conditions do, in fact, predict a person's CELPIP-General performance. The steps of the methodology are summarized in the closing section. 相似文献
72.
Benjamin De Mesel 《British Journal for the History of Philosophy》2018,26(3):603-614
D. Justin Coates argues that, in ‘Freedom and Resentment’, P. F. Strawson develops a modest transcendental argument for the legitimacy of our moral responsibility practices. I disagree with Coates’ claim that Strawson’s argument provides a justification, in Wittgenstein’s and/or Strawson’s sense of that term, of our responsibility practices. I argue that my interpretation of Strawson solves some difficulties with Coates’ argument, while retaining its advantages. 相似文献
73.
SOUTHGATE'S COMPOUND ONLY‐WAY EVOLUTIONARY THEODICY: DEEP APPRECIATION AND FURTHER DIRECTIONS
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Robert John Russell 《Zygon》2018,53(3):711-726
Christopher Southgate offers a remarkable evolutionary theodicy that includes six affirmations and arguments; together they form a unique and very persuasive proposal which he terms a “compound evolutionary theodicy.” Here I summarize the arguments and offer critical reflections on them for further development, with an emphasis on the ambiguity in the goodness of creation; the role of thermodynamics in evolutionary biology; the challenge of horrendous evil in nature; and the theological response to theodicy in terms of eschatology, with its own severe challenge from cosmology. 相似文献
74.
Michael Hatcher 《British Journal for the History of Philosophy》2013,21(4):688-710
Thomas Reid uses the term ‘moral liberty’ to refer to a kind of free will that is agent-causal and incompatible with determinism. I offer and textually support a new interpretation of Reid's third argument for moral liberty, which Reid presents in Section 4.8 of Essays on the Active Powers of Man. Generally regarded as obscure, most commentators either ignore Reid's third argument or lend it cursory attention. In my interpretation, Reid points to the truism that we have reason to think that human persons conceive of long-term plans. Then, Reid argues that determinism implies that God both conceives of and enacts these plans, leaving us without any reason to believe that people even conceive of these plans. Therefore, we should hold onto the truism and reject determinism. On my interpretation, Reid employs the premises of a theistic argument from design as premises of his argument. 相似文献
75.
Oskari Kuusela 《International Journal of Philosophical Studies》2013,21(1):57-75
Abstract Transcendental arguments have been described as undogmatic or non‐dogmatic arguments. This paper examines this contention critically and addresses the question of what is required from an argument for which the characterization is valid. I shall argue that although transcendental arguments do in certain respects meet what one should require from non‐dogmatic arguments, they – or more specifically, what I shall call ‘general transcendental arguments’ – involve an assumption about conceptual unity that constitutes a reason for not attributing to them the status of non‐dogmatic arguments. As a solution to this problem I distinguish general transcendental arguments from what I shall call ‘specific transcendental arguments’ and seek to explain how by limiting the use of transcendental arguments to the latter type it would be possible to avoid dogmatism. This methodological adjustment also opens up a possibility of re‐interpreting transcendental arguments from the past in a novel non‐dogmatic fashion. 相似文献
76.
James Harold 《Philosophical explorations》2013,16(2):173-187
In this paper I argue that there is good reason to believe that we can be influenced by fictions in ways that matter morally, and some of the time we will be unaware that we have been so influenced. These arguments fall short of proving a clear causal link between fictions and specific changes in the audience, but they do reveal rather interesting and complex features of the moral psychology of fiction. In particular, they reveal that some Platonic worries about the dangers of art cannot be dismissed lightly. 相似文献
77.
Paweł Garbacz 《Australasian journal of philosophy》2013,91(3):585-592
This note discusses P. Oppenheimer and E. Zalta's ‘A Computationally-Discovered Simplification of the Ontological Argument’ [this journal, 2011]. I try to explain why the simplification presented there was successful and comment on the technical aspects of the method they applied. 相似文献
78.
Lukas J. Meier 《Australasian journal of philosophy》2013,91(4):651-660
By appealing to the similarity between pre-vital and post-mortem nonexistence, Lucretius famously tried to show that our anxiety about death was irrational. His so-called Symmetry Argument has been attacked in various ways, but all of these strategies are themselves problematic. In this paper, I propose a new approach to undermining the argument: when Parfit’s distinction between identity and what matters is applied, not diachronically (as he uses it) but across possible worlds, the alleged symmetry can be broken. Although the pre-vital and posthumous time spans that we could have experienced are indeed analogous with respect to our identity, they are not analogous with respect to psychological continuity, which forms the basis of prudential concern. Lucretius even anticipated the Parfitian distinction. He did not, however, notice the significance that it has for his Symmetry Argument. 相似文献
79.
Research using the intermodal preferential looking paradigm (IPLP) has consistently shown that English-learning children aged 2 can associate transitive argument structure with causal events. However, studies using the same methodology investigating 2-year-old children's knowledge of the conjoined agent intransitive and semantic role assignment have reported inconsistent findings. The aim of the present study was to establish at what age English-learning children have verb-general knowledge of both transitive and intransitive argument structure using a new method: the forced-choice pointing paradigm. The results suggest that young 2-year-olds can associate transitive structures with causal (or externally caused) events and can use transitive structure to assign agent and patient roles correctly. However, the children were unable to associate the conjoined agent intransitive with noncausal events until aged 3;4. The results confirm the pattern from previous IPLP studies and indicate that children may develop the ability to comprehend different aspects of argument structure at different ages. The implications for theories of language acquisition and the nature of the language acquisition mechanism are discussed. 相似文献
80.
J. P. Zompetti 《Argumentation》2006,20(1):15-28
Despite Vancil’s (1979) proclamation over twenty years ago that topoi have been abandoned in argument theory, this essay contends that topoi should have a vital role in contemporary argumentation theory. Four key areas are identified where topoi are (or can be) essential tools for argumentation: Locating argument, building argument, development of critical thinking, and argument pedagogy. As a result, teachers and students of argument can both benefit from a (re)discovery of topoi. 相似文献