Debate brings in that unequaled form of incentive1 for all action which psychologists call “social pressure” and which here means nothing more than the desire to excel a fellow-being in some line of endeavor. When debating we con-cen-trate, and we do so without conscious effort. We are too interested in defeating our opponent to wander from the subject. We are forced to think rapidly. Not least of all, we are compelled to think articulately.
But with all its advantages, debate is one of the most potent2 sources of prejudice. In the heat of controversy3, we adopt any and every argument that comes handy. Every statement of our opponent is considered only in the light of how it can be refuted. We are willing to use almost any objection against him, so long as we believe he will see no flaw in it. It is of utmost importance that we find how to avoid these pitfalls4.
The first thing we must do is to adopt a complete change of attitude toward an opponent’s arguments. Whenever we meet with a fact which we would not like to cite in a debate; because, to put it mildly, it would not help our side; we should carefully investigate that fact. We should consider whether if true it changes the aspect of things. We should get rid of the idea that in order to vindicate5 our side we must answer every contention6 our opponent advances. For this opponent of ours will very likely be a man in full possession of his senses; at least some of his arguments will be rational. When they are, we should be willing to acknowledge it. Their truth does not necessarily make his side right. His arguments may be irrelevant7; they may be outbalanced by some other reason or reasons. Attempts to prove too much are liable to put us into the position of the lawyer whose client is alleged8 to have been sued for putting a hole in a borrowed umbrella. The lawyer proved first, that his client did not borrow the umbrella; second, that there was a hole in it when he got it; third, that there was nothing the matter with it when he returned it.
After you have had a friendly argument with an acquaintance, you take leave either with the sat-is-fac-tion that you have bested him, or with a vague con-scious-ness that though you were right, he was just a trifle more skillful at bringing forward arguments. But having this satisfaction or dis-sat-is-fac-tion, you seldom think any more of the matter until the next time you meet him. Now this practice is helpful neither to your debating nor your thinking. After you have taken leave of your acquaintance, and are left to the quietude of your own thoughts, you should mentally run over your controversy. You should dis-pas-sion-ately con-sider the bearing and weight of his arguments; and then, reviewing your own, ask yourself which were valid9 and relevant and which were not. If you find you have used a sophism10 you should resolve never to use it again, even though your opponent may have been unable to answer it. The question of morals aside, this is poor practice if you ever hope to become a thinker. In the end, it will tell against you even as a debater.
You can use your debates for constructive11 material as well as for criticism. After a controversy you can go over the arguments of your opponent which you could not refute, or refuted but lamely12, and think of the answers you might have given. Of course you should take care that these answers are not sophistical. The question will very likely come up again; if not with the same friend, then with another, and when it does you will find yourself prepared.
But the best debater, or at least he who gets the most from debating, is the man who looks for evidence and thinks not for debate, but to obtain a correct conclusion. After he has reached a conclusion in this manner, he does not advance every possible reason to support it. He does not even utilize13 the reasons on which others base a similar belief, if he does not himself accept these reasons. He states merely that evidence and those reasons which have led him to accept his conclusion, nothing more.
While we are considering debate, I may well say a few words about conversation in general. We do not and cannot always argue with our friends, even though we scorn the dictums of formal etiquette14. But because we do not argue, it does not follow that we gain nothing. In fact, ordinary conversation has advantages numerous over debate, not the least of which is the comparative freedom it gives from prejudice. But the value of conversation depends both on what we talk about, and whom we talk with. Too much of our talk is on petty matters, is uneducative. And even if we converse15 on worthy16 topics, it will profit us little if we do not talk with worthy people. When we commune with a dull mind, our thoughts are forced, in some degree, down to the level of that mind. But dull people do not usually talk of weighty matters, nor do active intellects dwell long on trifles. Therefore if we rightly choose our companion we can con-sci-en-tious-ly leave our path of conversation to choose itself.
One aspect of conversation remains17 to be treated—its corrective power. “There is a sort of mental exposure in talking to a companion; we drag our thoughts out of their hiding-places, naked as it were, and occasionally we are not a little startled at the exhibition. Unexpressed ideas are often carefully cherished until, placed before other eyes as well as our own, we see them as they really are.”
点击收听单词发音
1 incentive | |
n.刺激;动力;鼓励;诱因;动机 | |
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2 potent | |
adj.强有力的,有权势的;有效力的 | |
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3 controversy | |
n.争论,辩论,争吵 | |
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4 pitfalls | |
(捕猎野兽用的)陷阱( pitfall的名词复数 ); 意想不到的困难,易犯的错误 | |
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5 vindicate | |
v.为…辩护或辩解,辩明;证明…正确 | |
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6 contention | |
n.争论,争辩,论战;论点,主张 | |
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7 irrelevant | |
adj.不恰当的,无关系的,不相干的 | |
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8 alleged | |
a.被指控的,嫌疑的 | |
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9 valid | |
adj.有确实根据的;有效的;正当的,合法的 | |
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10 sophism | |
n.诡辩 | |
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11 constructive | |
adj.建设的,建设性的 | |
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12 lamely | |
一瘸一拐地,不完全地 | |
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13 utilize | |
vt.使用,利用 | |
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14 etiquette | |
n.礼仪,礼节;规矩 | |
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15 converse | |
vi.谈话,谈天,闲聊;adv.相反的,相反 | |
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16 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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17 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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