Adina Moshavi, «Two Types of Argumentation Involving Rhetorical Questions in Biblical Hebrew Dialogue», Vol. 90 (2009) 32-46
Rhetorical questions (henceforth RQs) often express a premise in a logical argument. Although the use of RQs in arguments has been widely noted, the modes of reasoning underlying the arguments have not received sufficient attention. The present study investigates argumentative RQs in the prose dialogue in Genesis through Kings in the light of pragmatic argumentation theory. Two logical forms, modus tollens and denying the antecedent, are identified as accounting for the majority of arguments expressed by RQs. The first type is generally intended to deductively establish its conclusion, while the second, formally invalid form is used presumptively to challenge the addressee to justify his position. There is also a presumptive variety of the modus tollens argument, which is based on a subjective premise. Both modus tollens and denying the antecedent have similar linguistic representations and can be effective means of refusing directives.
40 Adina Moshavi
In the majority of the argumentative RQs in the corpus the premise is a
negative assertion and the conclusion is negative as well. In other words, the
argument, at least in part, can be expressed as “Not B. Therefore, not A.â€
This, however, is generally not the complete argument, as the proposition
“not B†is typically not sufficient in and of itself to refute A. It is common
in arguments occurring in natural dialogue for one or more of the premises
to be unexpressed by the speaker and left to be reconstructed by the
addressee (43). After reconstructing the missing premise, I found that the
majority of the arguments have one of two forms: the logically valid modus
tollens form (55 RQs), or the invalid denying-the-antecedent form (20) (44).
These forms are examined in sections 4 and 5, below.
4. The Modus tollens arguments
Modus tollens has the following form:
Premise 1: If A then B.
Premise 2: Not B.
Conclusion: Not A.
Modus tollens arguments are logically valid: if whenever A is true B is
true, then the falsity of B entails the falsity of A. An example of a RQ
expressing modus tollens is God’s accusation of Sarah to Abraham in Gen
18,13-14:
“Why did Sarah laugh, saying, ‘Shall I in truth bear a child, old as I
am?’ Is anything too great for the LORD?â€
In this argument, as in all the modus tollens arguments, the first premise
is not stated explicitly, and must be reconstructed by the addressee. The
conclusion is implied by the initial “why†RQ, i.e., “Sarah should not have
laughed.†The argument can be reconstructed as follows (45):
Premise 1: If Sarah’s laughter was justified, then there is something
too great for the Lord to perform.
Premise 2: There is nothing that is too great for the Lord.
Conclusion: Sarah should not have laughed.
In Num 11,23 God uses modus tollens to undermine Moses’ skepticism
regarding His promise to provide enough meat for a month to the entire
people. The entire argument is represented by a yes-no RQ: “Is the Lord’s
power limited?†Reconstructed, the argument is as follows:
(43) On the difficulties that can be involved in reconstructing missing premises in
arguments in dialogue, see S. GERRITSEN, “Unexpressed Premisesâ€, Crucial Concepts in
Argumentation Theory (ed. F.H. VAN EEMEREN) (Amsterdam 2001) 51-79.
(44) Most of the remaining RQs involve arguments from consequences or inductive
reasoning; these are not addressed further in this article. The conclusions in arguments
from consequence generally relate to a future action by the addressee that the speaker
does or does not want to occur. Such conclusions are usually expressed as volitive
clauses, e.g., Gen 27,43-45; 47,15; Exod 32,12; Num 27,4; 1 Sam 19,17.
(45) In this example and subsequent ones, reconstructed premises and conclusions are
intended as approximations rather than exact representations.