Home |
Browse and Comment |
Search |
Buy Books and CD-ROMs |
Help |
Commentary: A few comments have been posted about On Sophistical Refutations.
Download: A text-only version is available for download.
Table of Contents
Section 1
Part 1
Let us now discuss sophistic refutations, i.e. what appear to be refutations but are really fallacies instead. We will begin in the natural order with the first.
That some reasonings are genuine, while others seem to be so but are not, is evident. This happens with arguments, as also elsewhere, through a certain likeness between the genuine and the sham. For physically some people are in a vigorous condition, while others merely seem to be so by blowing and rigging themselves out as the tribesmen do their victims for sacrifice; and some people are beautiful thanks to their beauty, while others seem to be so, by dint of embellishing themselves. So it is, too, with inanimate things; for of these, too, some are really silver and others gold, while others are not and merely seem to be such to our sense; e.g. things made of litharge and tin seem to be of silver, while those made of yellow metal look golden. In the same way both reasoning and refutation are sometimes genuine, sometimes not, though inexperience may make them appear so: for inexperienced people obtain only, as it were, a distant view of these things. For reasoning rests on certain statements such that they involve necessarily the assertion of something other than what has been stated, through what has been stated: refutation is reasoning involving the contradictory of the given conclusion. Now some of them do not really achieve this, though they seem to do so for a number of reasons; and of these the most prolific and usual domain is the argument that turns upon names only. It is impossible in a discussion to bring in the actual things discussed: we use their names as symbols instead of them; and therefore we suppose that what follows in the names, follows in the things as well, just as people who calculate suppose in regard to their counters. But the two cases (names and things) are not alike. For names are finite and so is the sum-total of formulae, while things are infinite in number. Inevitably, then, the same formulae, and a single name, have a number of meanings. Accordingly just as, in counting, those who are not clever in manipulating their counters are taken in by the experts, in the same way in arguments too those who are not well acquainted with the force of names misreason both in their own discussions and when they listen to others. For this reason, then, and for others to be mentioned later, there exists both reasoning and refutation that is apparent but not real. Now for some people it is better worth while to seem to be wise, than to be wise without seeming to be (for the art of the sophist is the semblance of wisdom without the reality, and the sophist is one who makes money from an apparent but unreal wisdom); for them, then, it is clearly essential also to seem to accomplish the task of a wise man rather than to accomplish it without seeming to do so. To reduce it to a single point of contrast it is the business of one who knows a thing, himself to avoid fallacies in the subjects which he knows and to be able to show up the man who makes them; and of these accomplishments the one depends on the faculty to render an answer, and the other upon the securing of one. Those, then, who would be sophists are bound to study the class of arguments aforesaid: for it is worth their while: for a faculty of this kind will make a man seem to be wise, and this is the purpose they happen to have in view.
Clearly, then, there exists a class of arguments of this kind, and it is at this kind of ability that those aim whom we call sophists. Let us now go on to discuss how many kinds there are of sophistical arguments, and how many in number are the elements of which this faculty is composed, and how many branches there happen to be of this inquiry, and the other factors that contribute to this art.
Part 2
Of arguments in dialogue form there are four classes:
Didactic, Dialectical, Examination-arguments, and Contentious arguments. Didactic arguments are those that reason from the principles appropriate to each subject and not from the opinions held by the answerer (for the learner should take things on trust): dialectical arguments are those that reason from premisses generally accepted, to the contradictory of a given thesis: examination-arguments are those that reason from premisses which are accepted by the answerer and which any one who pretends to possess knowledge of the subject is bound to know-in what manner, has been defined in another treatise: contentious arguments are those that reason or appear to reason to a conclusion from premisses that appear to be generally accepted but are not so. The subject, then, of demonstrative arguments has been discussed in the Analytics, while that of dialectic arguments and examination-arguments has been discussed elsewhere: let us now proceed to speak of the arguments used in competitions and contests.
Part 3
First we must grasp the number of aims entertained by those who argue as competitors and rivals to the death. These are five in number, refutation, fallacy, paradox, solecism, and fifthly to reduce the opponent in the discussion to babbling-i.e. to constrain him to repeat himself a number of times: or it is to produce the appearance of each of these things without the reality. For they choose if possible plainly to refute the other party, or as the second best to show that he is committing some fallacy, or as a third best to lead him into paradox, or fourthly to reduce him to solecism, i.e. to make the answerer, in consequence of the argument, to use an ungrammatical expression; or, as a last resort, to make him repeat himself.
Part 4
There are two styles of refutation: for some depend on the language used, while some are independent of language. Those ways of producing the false appearance of an argument which depend on language are six in number: they are ambiguity, amphiboly, combination, division of words, accent, form of expression. Of this we may assure ourselves both by induction, and by syllogistic proof based on this-and it may be on other assumptions as well-that this is the number of ways in which we might fall to mean the same thing by the same names or expressions. Arguments such as the following depend upon ambiguity. 'Those learn who know: for it is those who know their letters who learn the letters dictated to them'. For to 'learn' is ambiguous; it signifies both 'to understand' by the use of knowledge, and also 'to acquire knowledge'. Again, 'Evils are good: for what needs to be is good, and evils must needs be'. For 'what needs to be' has a double meaning: it means what is inevitable, as often is the case with evils, too (for evil of some kind is inevitable), while on the other hand we say of good things as well that they 'need to be'. Moreover, 'The same man is both seated and standing and he is both sick and in health: for it is he who stood up who is standing, and he who is recovering who is in health: but it is the seated man who stood up, and the sick man who was recovering'. For 'The sick man does so and so', or 'has so and so done to him' is not single in meaning: sometimes it means 'the man who is sick or is seated now', sometimes 'the man who was sick formerly'. Of course, the man who was recovering was the sick man, who really was sick at the time: but the man who is in health is not sick at the same time: he is 'the sick man' in the sense not that he is sick now, but that he was sick formerly. Examples such as the following depend upon amphiboly: 'I wish that you the enemy may capture'. Also the thesis, 'There must be knowledge of what one knows': for it is possible by this phrase to mean that knowledge belongs to both the knower and the known. Also, 'There must be sight of what one sees: one sees the pillar: ergo the pillar has sight'. Also, 'What you profess to-be, that you profess to-be: you profess a stone to-be: ergo you profess-to-be a stone'. Also, 'Speaking of the silent is possible': for 'speaking of the silent' also has a double meaning: it may mean that the speaker is silent or that the things of which he speaks are so. There are three varieties of these ambiguities and amphibolies: (1) When either the expression or the name has strictly more than one meaning, e.g. aetos and the 'dog'; (2) when by custom we use them so; (3) when words that have a simple sense taken alone have more than one meaning in combination; e.g. 'knowing letters'. For each word, both 'knowing' and 'letters', possibly has a single meaning: but both together have more than one-either that the letters themselves have knowledge or that someone else has it of them.
Amphiboly and ambiguity, then, depend on these modes of speech. Upon the combination of words there depend instances such as the following: 'A man can walk while sitting, and can write while not writing'. For the meaning is not the same if one divides the words and if one combines them in saying that 'it is possible to walk-while-sitting' and write while not writing]. The same applies to the latter phrase, too, if one combines the words 'to write-while-not-writing': for then it means that he has the power to write and not to write at once; whereas if one does not combine them, it means that when he is not writing he has the power to write. Also, 'He now if he has learnt his letters'. Moreover, there is the saying that 'One single thing if you can carry a crowd you can carry too'.
Upon division depend the propositions that 5 is 2 and 3, and odd, and that the greater is equal: for it is that amount and more besides. For the same phrase would not be thought always to have the same meaning when divided and when combined, e.g. 'I made thee a slave once a free man', and 'God-like Achilles left fifty a hundred men'.
An argument depending upon accent it is not easy to construct in unwritten discussion; in written discussions and in poetry it is easier. Thus (e.g.) some people emend Homer against those who criticize as unnatural his expression to men ou kataputhetai ombro. For they solve the difficulty by a change of accent, pronouncing the ou with an acuter accent. Also, in the passage about Agamemnon's dream, they say that Zeus did not himself say 'We grant him the fulfilment of his prayer', but that he bade the dream grant it. Instances such as these, then, turn upon the accentuation.
Others come about owing to the form of expression used, when what is really different is expressed in the same form, e.g. a masculine thing by a feminine termination, or a feminine thing by a masculine, or a neuter by either a masculine or a feminine; or, again, when a quality is expressed by a termination proper to quantity or vice versa, or what is active by a passive word, or a state by an active word, and so forth with the other divisions previously' laid down. For it is possible to use an expression to denote what does not belong to the class of actions at all as though it did so belong. Thus (e.g.) 'flourishing' is a word which in the form of its expression is like 'cutting' or 'building': yet the one denotes a certain quality-i.e. a certain condition-while the other denotes a certain action. In the same manner also in the other instances.
Refutations, then, that depend upon language are drawn from these common-place rules. Of fallacies, on the other hand, that are independent of language there are seven kinds:
(1) that which depends upon Accident:
(2) the use of an expression absolutely or not absolutely but with some qualification of respect or place, or time, or relation:
(3) that which depends upon ignorance of what 'refutation' is:
(4) that which depends upon the consequent:
(5) that which depends upon assuming the original conclusion:
(6) stating as cause what is not the cause:
(7) the making of more than one question into one.
Part 5
Fallacies, then, that depend on Accident occur whenever any attribute is claimed to belong in like manner to a thing and to its accident. For since the same thing has many accidents there is no necessity that all the same attributes should belong to all of a thing's predicates and to their subject as well. Thus (e.g.), 'If Coriscus be different from "man", he is different from himself: for he is a man': or 'If he be different from Socrates, and Socrates be a man, then', they say, 'he has admitted that Coriscus is different from a man, because it so happens (accidit) that the person from whom he said that he (Coriscus) is different is a man'.
Those that depend on whether an expression is used absolutely or in a certain respect and not strictly, occur whenever an expression used in a particular sense is taken as though it were used absolutely, e.g. in the argument 'If what is not is the object of an opinion, then what is not is': for it is not the same thing 'to be x' and 'to be' absolutely. Or again, 'What is, is not, if it is not a particular kind of being, e.g. if it is not a man.' For it is not the same thing 'not to be x' and 'not to be' at all: it looks as if it were, because of the closeness of the expression, i.e. because 'to be x' is but little different from 'to be', and 'not to be x' from 'not to be'. Likewise also with any argument that turns upon the point whether an expression is used in a certain respect or used absolutely. Thus e.g. 'Suppose an Indian to be black all over, but white in respect of his teeth; then he is both white and not white.' Or if both characters belong in a particular respect, then, they say, 'contrary attributes belong at the same time'. This kind of thing is in some cases easily seen by any one, e.g. suppose a man were to secure the statement that the Ethiopian is black, and were then to ask whether he is white in respect of his teeth; and then, if he be white in that respect, were to suppose at the conclusion of his questions that therefore he had proved dialectically that he was both white and not white. But in some cases it often passes undetected, viz. in all cases where, whenever a statement is made of something in a certain respect, it would be generally thought that the absolute statement follows as well; and also in all cases where it is not easy to see which of the attributes ought to be rendered strictly. A situation of this kind arises, where both the opposite attributes belong alike: for then there is general support for the view that one must agree absolutely to the assertion of both, or of neither: e.g. if a thing is half white and half black, is it white or black?
Other fallacies occur because the terms 'proof' or 'refutation' have not been defined, and because something is left out in their definition. For to refute is to contradict one and the same attribute-not merely the name, but the reality-and a name that is not merely synonymous but the same name-and to confute it from the propositions granted, necessarily, without including in the reckoning the original point to be proved, in the same respect and relation and manner and time in which it was asserted. A 'false assertion' about anything has to be defined in the same way. Some people, however, omit some one of the said conditions and give a merely apparent refutation, showing (e.g.) that the same thing is both double and not double: for two is double of one, but not double of three. Or, it may be, they show that it is both double and not double of the same thing, but not that it is so in the same respect: for it is double in length but not double in breadth. Or, it may be, they show it to be both double and not double of the same thing and in the same respect and manner, but not that it is so at the same time: and therefore their refutation is merely apparent. One might, with some violence, bring this fallacy into the group of fallacies dependent on language as well.
Those that depend on the assumption of the original point to be proved, occur in the same way, and in as many ways, as it is possible to beg the original point; they appear to refute because men lack the power to keep their eyes at once upon what is the same and what is different.
The refutation which depends upon the consequent arises because people suppose that the relation of consequence is convertible. For whenever, suppose A is, B necessarily is, they then suppose also that if B is, A necessarily is. This is also the source of the deceptions that attend opinions based on sense-perception. For people often suppose bile to be honey because honey is attended by a yellow colour: also, since after rain the ground is wet in consequence, we suppose that if the ground is wet, it has been raining; whereas that does not necessarily follow. In rhetoric proofs from signs are based on consequences. For when rhetoricians wish to show that a man is an adulterer, they take hold of some consequence of an adulterous life, viz. that the man is smartly dressed, or that he is observed to wander about at night. There are, however, many people of whom these things are true, while the charge in question is untrue. It happens like this also in real reasoning; e.g. Melissus' argument, that the universe is eternal, assumes that the universe has not come to be (for from what is not nothing could possibly come to be) and that what has come to be has done so from a first beginning. If, therefore, the universe has not come to be, it has no first beginning, and is therefore eternal. But this does not necessarily follow: for even if what has come to be always has a first beginning, it does not also follow that what has a first beginning has come to be; any more than it follows that if a man in a fever be hot, a man who is hot must be in a fever.
The refutation which depends upon treating as cause what is not a cause, occurs whenever what is not a cause is inserted in the argument, as though the refutation depended upon it. This kind of thing happens in arguments that reason ad impossible: for in these we are bound to demolish one of the premisses. If, then, the false cause be reckoned in among the questions that are necessary to establish the resulting impossibility, it will often be thought that the refutation depends upon it, e.g. in the proof that the 'soul' and 'life' are not the same: for if coming-to-be be contrary to perishing, then a particular form of perishing will have a particular form of coming-to-be as its contrary: now death is a particular form of perishing and is contrary to life: life, therefore, is a coming to-be, and to live is to come-to-be. But this is impossible: accordingly, the 'soul' and 'life' are not the same. Now this is not proved: for the impossibility results all the same, even if one does not say that life is the same as the soul, but merely says that life is contrary to death, which is a form of perishing, and that perishing has 'coming-to-be' as its contrary. Arguments of that kind, then, though not inconclusive absolutely, are inconclusive in relation to the proposed conclusion. Also even the questioners themselves often fail quite as much to see a point of that kind.
Such, then, are the arguments that depend upon the consequent and upon false cause. Those that depend upon the making of two questions into one occur whenever the plurality is undetected and a single answer is returned as if to a single question. Now, in some cases, it is easy to see that there is more than one, and that an answer is not to be given, e.g. 'Does the earth consist of sea, or the sky?' But in some cases it is less easy, and then people treat the question as one, and either confess their defeat by failing to answer the question, or are exposed to an apparent refutation. Thus 'Is A and is B a man?' 'Yes.' 'Then if any one hits A and B, he will strike a man' (singular),'not men' (plural). Or again, where part is good and part bad, 'is the whole good or bad?' For whichever he says, it is possible that he might be thought to expose himself to an apparent refutation or to make an apparently false statement: for to say that something is good which is not good, or not good which is good, is to make a false statement. Sometimes, however, additional premisses may actually give rise to a genuine refutation; e.g. suppose a man were to grant that the descriptions 'white' and 'naked' and 'blind' apply to one thing and to a number of things in a like sense. For if 'blind' describes a thing that cannot see though nature designed it to see, it will also describe things that cannot see though nature designed them to do so. Whenever, then, one thing can see while another cannot, they will either both be able to see or else both be blind; which is impossible.
Part 6
The right way, then, is either to divide apparent proofs and refutations as above, or else to refer them all to ignorance of what 'refutation' is, and make that our starting-point: for it is possible to analyse all the aforesaid modes of fallacy into breaches of the definition of a refutation. In the first place, we may see if they are inconclusive: for the conclusion ought to result from the premisses laid down, so as to compel us necessarily to state it and not merely to seem to compel us. Next we should also take the definition bit by bit, and try the fallacy thereby. For of the fallacies that consist in language, some depend upon a double meaning, e.g. ambiguity of words and of phrases, and the fallacy of like verbal forms (for we habitually speak of everything as though it were a particular substance)-while fallacies of combination and division and accent arise because the phrase in question or the term as altered is not the same as was intended. Even this, however, should be the same, just as the thing signified should be as well, if a refutation or proof is to be effected; e.g. if the point concerns a doublet, then you should draw the conclusion of a 'doublet', not of a 'cloak'. For the former conclusion also would be true, but it has not been proved; we need a further question to show that 'doublet' means the same thing, in order to satisfy any one who asks why you think your point proved.
Fallacies that depend on Accident are clear cases of ignoratio elenchi when once 'proof' has been defined. For the same definition ought to hold good of 'refutation' too, except that a mention of 'the contradictory' is here added: for a refutation is a proof of the contradictory. If, then, there is no proof as regards an accident of anything, there is no refutation. For supposing, when A and B are, C must necessarily be, and C is white, there is no necessity for it to be white on account of the syllogism. So, if the triangle has its angles equal to two right-angles, and it happens to be a figure, or the simplest element or starting point, it is not because it is a figure or a starting point or simplest element that it has this character. For the demonstration proves the point about it not qua figure or qua simplest element, but qua triangle. Likewise also in other cases. If, then, refutation is a proof, an argument which argued per accidens could not be a refutation. It is, however, just in this that the experts and men of science generally suffer refutation at the hand of the unscientific: for the latter meet the scientists with reasonings constituted per accidens; and the scientists for lack of the power to draw distinctions either say 'Yes' to their questions, or else people suppose them to have said 'Yes', although they have not.
Those that depend upon whether something is said in a certain respect only or said absolutely, are clear cases of ignoratio elenchi because the affirmation and the denial are not concerned with the same point. For of 'white in a certain respect' the negation is 'not white in a certain respect', while of 'white absolutely' it is 'not white, absolutely'. If, then, a man treats the admission that a thing is 'white in a certain respect' as though it were said to be white absolutely, he does not effect a refutation, but merely appears to do so owing to ignorance of what refutation is.
The clearest cases of all, however, are those that were previously described' as depending upon the definition of a 'refutation': and this is also why they were called by that name. For the appearance of a refutation is produced because of the omission in the definition, and if we divide fallacies in the above manner, we ought to set 'Defective definition' as a common mark upon them all.
Those that depend upon the assumption of the original point and upon stating as the cause what is not the cause, are clearly shown to be cases of ignoratio elenchi through the definition thereof. For the conclusion ought to come about 'because these things are so', and this does not happen where the premisses are not causes of it: and again it should come about without taking into account the original point, and this is not the case with those arguments which depend upon begging the original point.
Those that depend upon the assumption of the original point and upon stating as the cause what is not the cause, are clearly shown to be cases of ignoratio elenchi through the definition thereof. For the conclusion ought to come about 'because these things are so', and this does not happen where the premisses are not causes of it: and again it should come about without taking into account the original point, and this is not the case with those arguments which depend upon begging the original point.
Those that depend upon the consequent are a branch of Accident: for the consequent is an accident, only it differs from the accident in this, that you may secure an admission of the accident in the case of one thing only (e.g. the identity of a yellow thing and honey and of a white thing and swan), whereas the consequent always involves more than one thing: for we claim that things that are the same as one and the same thing are also the same as one another, and this is the ground of a refutation dependent on the consequent. It is, however, not always true, e.g. suppose that and B are the same as C per accidens; for both 'snow' and the 'swan' are the same as something white'. Or again, as in Melissus' argument, a man assumes that to 'have been generated' and to 'have a beginning' are the same thing, or to 'become equal' and to 'assume the same magnitude'. For because what has been generated has a beginning, he claims also that what has a beginning has been generated, and argues as though both what has been generated and what is finite were the same because each has a beginning. Likewise also in the case of things that are made equal he assumes that if things that assume one and the same magnitude become equal, then also things that become equal assume one magnitude: i.e. he assumes the consequent. Inasmuch, then, as a refutation depending on accident consists in ignorance of what a refutation is, clearly so also does a refutation depending on the consequent. We shall have further to examine this in another way as well.
Those fallacies that depend upon the making of several questions into one consist in our failure to dissect the definition of 'proposition'. For a proposition is a single statement about a single thing. For the same definition applies to 'one single thing only' and to the 'thing', simply, e.g. to 'man' and to 'one single man only' and likewise also in other cases. If, then, a 'single proposition' be one which claims a single thing of a single thing, a 'proposition', simply, will also be the putting of a question of that kind. Now since a proof starts from propositions and refutation is a proof, refutation, too, will start from propositions. If, then, a proposition is a single statement about a single thing, it is obvious that this fallacy too consists in ignorance of what a refutation is: for in it what is not a proposition appears to be one. If, then, the answerer has returned an answer as though to a single question, there will be a refutation; while if he has returned one not really but apparently, there will be an apparent refutation of his thesis. All the types of fallacy, then, fall under ignorance of what a refutation is, some of them because the contradiction, which is the distinctive mark of a refutation, is merely apparent, and the rest failing to conform to the definition of a proof.
Part 7
The deception comes about in the case of arguments that depend on ambiguity of words and of phrases because we are unable to divide the ambiguous term (for some terms it is not easy to divide, e.g. 'unity', 'being', and 'sameness'), while in those that depend on combination and division, it is because we suppose that it makes no difference whether the phrase be combined or divided, as is indeed the case with most phrases. Likewise also with those that depend on accent: for the lowering or raising of the voice upon a phrase is thought not to alter its meaning-with any phrase, or not with many. With those that depend on the of expression it is because of the likeness of expression. For it is hard to distinguish what kind of things are signified by the same and what by different kinds of expression: for a man who can do this is practically next door to the understanding of the truth. A special reason why a man is liable to be hurried into assent to the fallacy is that we suppose every predicate of everything to be an individual thing, and we understand it as being one with the thing: and we therefore treat it as a substance: for it is to that which is one with a thing or substance, as also to substance itself, that 'individually' and 'being' are deemed to belong in the fullest sense. For this reason, too, this type of fallacy is to be ranked among those that depend on language; in the first place, because the deception is effected the more readily when we are inquiring into a problem in company with others than when we do so by ourselves (for an inquiry with another person is carried on by means of speech, whereas an inquiry by oneself is carried on quite as much by means of the object itself); secondly a man is liable to be deceived, even when inquiring by himself, when he takes speech as the basis of his inquiry: moreover the deception arises out of the likeness (of two different things), and the likeness arises out of the language. With those fallacies that depend upon Accident, deception comes about because we cannot distinguish the sameness and otherness of terms, i.e. their unity and multiplicity, or what kinds of predicate have all the same accidents as their subject. Likewise also with those that depend on the Consequent: for the consequent is a branch of Accident. Moreover, in many cases appearances point to this-and the claim is made that if is inseparable from B, so also is B from With those that depend upon an imperfection in the definition of a refutation, and with those that depend upon the difference between a qualified and an absolute statement, the deception consists in the smallness of the difference involved; for we treat the limitation to the particular thing or respect or manner or time as adding nothing to the meaning, and so grant the statement universally. Likewise also in the case of those that assume the original point, and those of false cause, and all that treat a number of questions as one: for in all of them the deception lies in the smallness of the difference: for our failure to be quite exact in our definition of 'premiss' and of 'proof' is due to the aforesaid reason.
Part 8
Since we know on how many points apparent syllogisms depend, we know also on how many sophistical syllogisms and refutations may depend. By a sophistical refutation and syllogism I mean not only a syllogism or refutation which appears to be valid but is not, but also one which, though it is valid, only appears to be appropriate to the thing in question. These are those which fail to refute and prove people to be ignorant according to the nature of the thing in question, which was the function of the art of examination. Now the art of examining is a branch of dialectic: and this may prove a false conclusion because of the ignorance of the answerer. Sophistic refutations on the other hand, even though they prove the contradictory of his thesis, do not make clear whether he is ignorant: for sophists entangle the scientist as well with these arguments.
That we know them by the same line of inquiry is clear: for the same considerations which make it appear to an audience that the points required for the proof were asked in the questions and that the conclusion was proved, would make the answerer think so as well, so that false proof will occur through all or some of these means: for what a man has not been asked but thinks he has granted, he would also grant if he were asked. Of course, in some cases the moment we add the missing question, we also show up its falsity, e.g. in fallacies that depend on language and on solecism. If then, fallacious proofs of the contradictory of a thesis depend on their appearing to refute, it is clear that the considerations on which both proofs of false conclusions and an apparent refutation depend must be the same in number. Now an apparent refutation depends upon the elements involved in a genuine one: for the failure of one or other of these must make the refutation merely apparent, e.g. that which depends on the failure of the conclusion to follow from the argument (the argument ad impossible) and that which treats two questions as one and so depends upon a flaw in the premiss, and that which depends on the substitution of an accident for an essential attribute, and-a branch of the last-that which depends upon the consequent: more over, the conclusion may follow not in fact but only verbally: then, instead of proving the contradictory universally and in the same respect and relation and manner, the fallacy may be dependent on some limit of extent or on one or other of these qualifications: moreover, there is the assumption of the original point to be proved, in violation of the clause 'without reckoning in the original point'. Thus we should have the number of considerations on which the fallacious proofs depend: for they could not depend on more, but all will depend on the points aforesaid.
A sophistical refutation is a refutation not absolutely but relatively to some one: and so is a proof, in the same way. For unless that which depends upon ambiguity assumes that the ambiguous term has a single meaning, and that which depends on like verbal forms assumes that substance is the only category, and the rest in the same way, there will be neither refutations nor proofs, either absolutely or relatively to the answerer: whereas if they do assume these things, they will stand, relatively to the answerer; but absolutely they will not stand: for they have not secured a statement that does have a single meaning, but only one that appears to have, and that only from this particular man.
Part 9
The number of considerations on which depend the refutations of those who are refuted, we ought not to try to grasp without a knowledge of everything that is. This, however, is not the province of any special study: for possibly the sciences are infinite in number, so that obviously demonstrations may be infinite too. Now refutations may be true as well as false: for whenever it is possible to demonstrate something, it is also possible to refute the man who maintains the contradictory of the truth; e.g. if a man has stated that the diagonal is commensurate with the side of the square, one might refute him by demonstrating that it is incommensurate. Accordingly, to exhaust all possible refutations we shall have to have scientific knowledge of everything: for some refutations depend upon the principles that rule in geometry and the conclusions that follow from these, others upon those that rule in medicine, and others upon those of the other sciences. For the matter of that, the false refutations likewise belong to the number of the infinite: for according to every art there is false proof, e.g. according to geometry there is false geometrical proof, and according to medicine there is false medical proof. By 'according to the art', I mean 'according to the principles of it'. Clearly, then, it is not of all refutations, but only of those that depend upon dialectic that we need to grasp the common-place rules: for these stand in a common relation to every art and faculty. And as regards the refutation that is according to one or other of the particular sciences it is the task of that particular scientist to examine whether it is merely apparent without being real, and, if it be real, what is the reason for it: whereas it is the business of dialecticians so to examine the refutation that proceeds from the common first principles that fall under no particular special study. For if we grasp the startingpoints of the accepted proofs on any subject whatever we grasp those of the refutations current on that subject. For a refutation is the proof of the contradictory of a given thesis, so that either one or two proofs of the contradictory constitute a refutation. We grasp, then, the number of considerations on which all such depend: if, however, we grasp this, we also grasp their solutions as well; for the objections to these are the solutions of them. We also grasp the number of considerations on which those refutations depend, that are merely apparent-apparent, I mean, not to everybody, but to people of a certain stamp; for it is an indefinite task if one is to inquire how many are the considerations that make them apparent to the man in the street. Accordingly it is clear that the dialectician's business is to be able to grasp on how many considerations depends the formation, through the common first principles, of a refutation that is either real or apparent, i.e. either dialectical or apparently dialectical, or suitable for an examination.
Part 10
It is no true distinction between arguments which some people draw when they say that some arguments are directed against the expression, and others against the thought expressed: for it is absurd to suppose that some arguments are directed against the expression and others against the thought, and that they are not the same. For what is failure to direct an argument against the thought except what occurs whenever a man does not in using the expression think it to be used in his question in the same sense in which the person questioned granted it? And this is the same thing as to direct the argument against the expression. On the other hand, it is directed against the thought whenever a man uses the expression in the same sense which the answerer had in mind when he granted it. If now any (i.e. both the questioner and the person questioned), in dealing with an expression with more than one meaning, were to suppose it to have one meaning-as e.g. it may be that 'Being' and 'One' have many meanings, and yet both the answerer answers and the questioner puts his question supposing it to be one, and the argument is to the effect that 'All things are one'-will this discussion be directed any more against the expression than against the thought of the person questioned? If, on the other hand, one of them supposes the expression to have many meanings, it is clear that such a discussion will not be directed against the thought. Such being the meanings of the phrases in question, they clearly cannot describe two separate classes of argument. For, in the first place, it is possible for any such argument as bears more than one meaning to be directed against the expression and against the thought, and next it is possible for any argument whatsoever; for the fact of being directed against the thought consists not in the nature of the argument, but in the special attitude of the answerer towards the points he concedes. Next, all of them may be directed to the expression. For 'to be directed against the expression' means in this doctrine 'not to be directed against the thought'. For if not all are directed against either expression or thought, there will be certain other arguments directed neither against the expression nor against the thought, whereas they say that all must be one or the other, and divide them all as directed either against the expression or against the thought, while others (they say) there are none. But in point of fact those that depend on mere expression are only a branch of those syllogisms that depend on a multiplicity of meanings. For the absurd statement has actually been made that the description 'dependent on mere expression' describes all the arguments that depend on language: whereas some of these are fallacies not because the answerer adopts a particular attitude towards them, but because the argument itself involves the asking of a question such as bears more than one meaning.
It is, too, altogether absurd to discuss Refutation without first discussing Proof: for a refutation is a proof, so that one ought to discuss proof as well before describing false refutation: for a refutation of that kind is a merely apparent proof of the contradictory of a thesis. Accordingly, the reason of the falsity will be either in the proof or in the contradiction (for mention of the 'contradiction' must be added), while sometimes it is in both, if the refutation be merely apparent. In the argument that speaking of the silent is possible it lies in the contradiction, not in the proof; in the argument that one can give what one does not possess, it lies in both; in the proof that Homer's poem is a figure through its being a cycle it lies in the proof. An argument that does not fail in either respect is a true proof.
But, to return to the point whence our argument digressed, are mathematical reasonings directed against the thought, or not? And if any one thinks 'triangle' to be a word with many meanings, and granted it in some different sense from the figure which was proved to contain two right angles, has the questioner here directed his argument against the thought of the former or not?
Moreover, if the expression bears many senses, while the answerer does not understand or suppose it to have them, surely the questioner here has directed his argument against his thought! Or how else ought he to put his question except by suggesting a distinction-suppose one's question to be speaking of the silent possible or not?'-as follows, 'Is the answer "No" in one sense, but "Yes" in another?' If, then, any one were to answer that it was not possible in any sense and the other were to argue that it was, has not his argument been directed against the thought of the answerer? Yet his argument is supposed to be one of those that depend on the expression. There is not, then, any definite kind of arguments that is directed against the thought. Some arguments are, indeed, directed against the expression: but these are not all even apparent refutations, let alone all refutations. For there are also apparent refutations which do not depend upon language, e.g. those that depend upon accident, and others.
If, however, any one claims that one should actually draw the distinction, and say, 'By "speaking of the silent" I mean, in one sense this and in the other sense that', surely to claim this is in the first place absurd (for sometimes the questioner does not see the ambiguity of his question, and he cannot possibly draw a distinction which he does not think to be there): in the second place, what else but this will didactic argument be? For it will make manifest the state of the case to one who has never considered, and does not know or suppose that there is any other meaning but one. For what is there to prevent the same thing also happening to us in cases where there is no double meaning? 'Are the units in four equal to the twos? Observe that the twos are contained in four in one sense in this way, in another sense in that'. Also, 'Is the knowledge of contraries one or not? Observe that some contraries are known, while others are unknown'. Thus the man who makes this claim seems to be unaware of the difference between didactic and dialectical argument, and of the fact that while he who argues didactically should not ask questions but make things clear himself, the other should merely ask questions.