Dialectic:
Disciplined Inquiry Dialogue
"In Greek philosophy the word originally signified "investigation by dialogue", instruction by question and answer, as in the heuristic method of Socrates and the dialogues of Plato. "
http://www.newadvent.org/cathen/04770a.htm
Aristotle:
"Given the above picture of dialectical argument, the dialectical art will consist of two elements.
One will be a method for discovering premises from which a given conclusion follows, while the other will be a method for determining which premises a given interlocutor will be likely to concede.
The first task is accomplished by developing a system for classifying premises according to their logical structure. We might expect Aristotle to avail himself here of the syllogistic, but in fact he develops quite another approach, one that seems less systematic and rests on various "common" terms.
The second task is accomplished by developing lists of the premises which are acceptable to various types of interlocutor. Then, once one knows what sort of person one is dealing with, one can choose premises accordingly."
http://plato.stanford.edu/entries/aristotle-logic/#DiaArgArtDia
Lindblom Dialectic Protocol
Please note each area is plural.
1. identify researchable problems
"One will be a method for discovering premises from which a given conclusion follows" http://plato.stanford.edu/entries/aristotle-logic/#DiaArgArtDia
Equivalences (i.e. Σ = m c2 )
Trial Facts ( Σ , = , m , c , 2 )
Settling =
2. derive hypotheses
Theses Σ
Antitheses m
Syntheses =
3. literature review of research
Change Σ
Contradiction m c2
Development Σ = m c2
4. develop methodologies
"the other will be a method for determining which premises a given interlocutor will be likely to concede"
http://plato.stanford.edu/entries/aristotle-logic/#DiaArgArtDia
http://plato.stanford.edu/search/searcher.py?query=methodology
Motions
Relationships
Time
Durations
Fluidity
5. data collections and analyses
http://plato.stanford.edu/search/searcher.py?query=data
6. analysis
http://plato.stanford.edu/search/searcher.py?query=analysis
7. falsification(s)
http://plato.stanford.edu/entries/popper/
8. results & conclusions
9. interpretations
Copr. 2007 Eric Lindblom
Etymology of Dialectic:
Middle English dialetik, from Anglo-French dialetiqe, from Latin dialectica, from Greek dialektikE, from feminine of dialektikos of conversation
Hegelian process of change in which a concept or its realization passes over into and is preserved and fulfilled by its opposite...
Development through the stages of thesis, antithesis, and synthesis..."
http://m-w.com/dictionary/dialectic
"It is of the highest importance to ascertain and understand rightly the nature of Dialectics. Wherever there is movement, wherever there is life, wherever anything is carried into effect in the actual world, there Dialectic is at work.
It is also the soul of all knowledge which is truly scientific. In the popular way of looking at things, the refusal to be bound by the abstract deliverance of understanding appears as fairness, which, according to the proverb: "Live and let live," demands that each should have its turn; we admit one, but we admit the other also.
Dialectic, it may be added, is no novelty in philosophy. Among the ancients Plato is termed the inventor of Dialectic; and his right to the name rests on the fact that the Platonic philosophy first gave the free scientific, and thus at the same time the objective, form to Dialectic. In modern times it was, more than any other, Kant who resuscitated the name of Dialectic, and restored it to its post of honor. He did it, as we have seen, by working out the Antinomies of the reason. The problem of these Antinomies is no mere subjective piece of work oscillating between one set of grounds and another; it really serves to show that every abstract proposition of understanding, taken precisely as it is given, naturally veers round to its opposite.
Dialectic gives expression to a law which is felt in all other grades of consciousness, and in general experience. Everything that surrounds us may be viewed as an instance of Dialectic. We are aware that everything finite, instead of being stable and ultimate, is rather changeable and transient; and this is exactly what we mean by that Dialectic of the finite, by which the finite, as implicitly other than what it is, is forced beyond its own immediate or natural being to turn suddenly into its opposite. We find traces of its presence in each of the particular provinces and phases of the natural and spiritual world. Take as an illustration the motion of the heavenly bodies. At this moment the planet stands in this spot, but implicitly it is the possibility of being in another spot; and that possibility of being otherwise the planet brings into existence by moving. Similarly the "physical" elements prove to be Dialectical. The process of meteorological action is the exhibition of their Dialectic. It is the same dynamic that lies at the root of every natural process, and, as it were, forces nature out of itself.
If we consider only what it contains, and not how it contains it, the true reason-world, so far from being the exclusive property of philosophy, is the right of every human being on whatever grade of culture or mental growth he may stand; which would justify man's ancient title of rational being. The general mode by which experience first makes us aware of the reasonable order of things is by accepted and unreasoned belief; and the character of the rational is to be unconditioned, self-contained, and thus to be self-determining. In this sense man above all things becomes aware of the reasonable order of things when he knows of God, and knows him to be the completely self-determined. Similarly, the consciousness a citizen has of his country and its laws is a perception of reason-world, so long as he looks up to them as unconditioned and likewise universal powers, to which he must subject his individual will. And in the same sense, the knowledge and will of the child is rational, when he knows his parents' will, and wills it.
The absolute Idea has turned out to be the identity of the theoretical and the practical Idea. Each of these by itself is still one-sided, possessing the Idea only as a sought for beyond and an unattained goal; each, therefore, is a synthesis of endeavor, and has, but equally has not, the Idea in it; each passes from one thought to the other without bringing the two together, and so remains fixed in their contradiction. The absolute Idea, as the rational Notion that in its reality meets only with itself, is by virtue of this immediacy of its objective identity, on the one hand the return to life; but it has no less sublated this form of its immediacy, and contains within itself the highest degree of opposition. The Notion is not merely soul but free subjective Notion that is for itself and therefore possesses personality---the practical, objective Notion determined in and for itself which, as person, is impenetrable atomic individuality, but explicitly universality and cognition, and in its other has its own objectivity for its object. All else is error, confusion, opinion, endeavor, caprice and transitoriness; the absolute Idea alone is being, imperishable life, self-knowing truth, and is all truth.
Besides the fact that dialectic is generally regarded as contingent, it usually takes the following more precise form. It is shown that there belongs to some subject matter or other, for example the world, motion, point, and so on, some determination or other, for example (taking the objects in the order named), finite in space or time, presence in this place, absolute negation of space; but further, that with equal necessity the opposite determination also belongs to the subject matter, for example, infinity in space and time, non-presence in this place, relation to space and so spatiality.
The relation of the negative to itself is to be regarded as the second premise of the whole syllogism. If the terms analytic and synthetic are employed as opposites, the first premise may be regarded as the analytic moment, for in it the immediate stands in immediate relationship to its other and therefore passes over, or rather has passed over, into it---although this relation, as already remarked, is also synthetic, precisely because that into which it passes over is its other. The second premise here under consideration may be defined as synthetic, since it is the relation of the differentiated term as such to the term from which it is differentiated. Just as the first premise is the moment of universality and communication, so the second is determined by individuality, which in its relation to its other is primarily exclusive, for itself, and different."
More?
http://www.fordham.edu/halsall/mod/hegel-summary.html
+
bravenet.com