Likewise people have their rituals in argument evaluation. Philosophers like to set out the premises in an orderly numbered fashion, and tend to regard this as making an argument clear. Whether or not it actually does so depends; unless the argument is being made from scratch, this procedure involves rearrangement and interpretation, so whether it actually does make things more clear, in terms of increasing understanding, seems to vary considerably. But it still feels like you are bringing order and clarity to a disordered muddle, so you find people who will swear by it, even though it's not difficult to find cases where it clearly introduced a distortion. There's an argument to be made -- it would, of course, be controversial among those who engage in this kind of practice -- that such people are taking the ritual itself to be a kind of clarity, by sympathetic magic, and are taking arguments in this form to be better arguments simply because they conform to ritual expectation. It may even have good practical results, if so; a ritual might well put one in the right state of mind for a certain kind of work, and there's no reason to think that philosophical thinking doesn't sometimes need 'being in the right state of mind' as much as any difficult endeavor. And, of course, you find people who try to refute arguments by naming them -- a practice difficult to avoid, but not really all that different from shamans casting out illness by naming it.

-- Brandon Watson