Last week I was ‘touring’ in Scotland, first in St. Andrews for a workshop on medieval logic and metaphysics, and then in Edinburgh for a workshop on philosophical methodologies, organized by the Edinburgh Women in Philosophy Group. In the latter, I presented a paper entitled ‘Virtuous adversariality as a model for philosophical inquiry’, which grew out of a number of blog posts on the topic I’ve been writing in the recent past (here, here and here). Quoting from the abstract:
In my talk, I will develop a model for philosophical inquiry that I call 'virtuous adversariality', which is meant to be a response to critics from both sides [those who criticize and those who endorse adversariality in philosophy]. Its key feature is the idea that a certain form of adversariality, more specifically disagreement and debate, is indeed at the heart of philosophy, but that philosophical inquiry also has a strong cooperative, virtuous component which regulates and constrains the adversarial component. The main inspiration for this model comes from ancient Greek dialectic.
And so I gave my talk, and somewhat against the spirit of it, everybody in the audience seemed to agree with pretty much everything I had said – where are these opponents when you need them? But one person, Amia Srinivasan (Oxford), raised what is perhaps the most serious objection to any adversarial mode of inquiry, virtuous or not: it may well minimize our endorsement of false beliefs, but it does so at the risk of also minimizing our endorsement of true beliefs.