The Complete Works of Aristotle

by Barnes, Jonathan, Aristotle

  [181a1] 26 · Refutations that depend on the definition of a refutation must, according to the plan sketched above,39 be met by comparing together the conclusion with its contradictory, and ensuring that it involves the same attribute in the same respect and relation and manner and time. If this additional question is [5] put at the start, you should not admit that it is impossible for the same thing to be both double and not double, but grant that it is possible, only not in such a way as was agreed to constitute a refutation. All the following arguments depend upon a point of that kind. ‘Does a man who knows that so-and-so is so-and-so, know the thing? and in the same way for ignorance?—But one who knows that Coriscus is [10] Coriscus might be ignorant of the fact that he is musical, so that he both knows and is ignorant of the same thing’. ‘Is a thing four cubits long greater than a thing three cubits long?—But a thing might grow from three to four cubits in length; now what is greater is greater than a less; accordingly the thing in question will be both greater and less than itself in the same respect’.

  27 · As to refutations that depend on postulating and assuming the original [15] point, if it is obvious, one should not grant it, even though it is reputable and he is telling the truth. But if it escapes one, then, thanks to the badness of arguments of that kind, one should make one’s error recoil upon the questioner, and say that he has brought no argument; for a refutation must be proved independently of the original point. Secondly, one should say that the point was granted under the impression that he intended not to use it as a premiss, but to reason against it, in the [20] opposite way from that adopted in refutations on side issues.

  28 · Also, those refutations that draw their conclusion through the consequent you should show up in the course of the argument itself. The mode in which consequents follow is two-fold, either as the universal follows on its particular, as (e.g.) animal follows man (for the claim is made that if this is found with that, then [25] that also is found with this); or else by way of the opposites (for if this follows that, the opposite will follow the opposite). On this latter claim the argument of Melissus depends; for he claims that if that which has come to be has a beginning, that which has not come to be has none, so that if the heavens have not come to be, they are infinite. But that is not so; for the sequence is vice versa. [30]

  29 · In the case of refutations whose reasoning depends on some addition, look and see if upon its subtraction the impossibility follows none the less; and then the answerer should point this out, and say that he granted the addition not because he really thought it, but for the sake of the argument, whereas the questioner has not used it for the purpose of his argument at all. [35]

  30 · To meet those refutations which make several questions into one, one should draw a distinction between them straightaway at the start. For a question is single if it has a single answer, so that one must not affirm or deny several things of one thing, nor one thing of many, but one of one. But just as in the case of homonyms, an attribute belongs sometimes to both, and sometimes to neither, so [181b1] that a simple answer does one no harm despite the fact that the question is not simple, so it is in these cases too. Whenever, then, the several attributes belong to the one subject, or the one to the many, the man who gives a simple answer encounters no obstacle even though he has committed this mistake; but whenever an [5] attribute belongs to one subject but not to the other, or a number of attributes belong to a number of subjects, he does. And in one sense both belong to both, while in another sense, again, they do not; so that one must beware of this. Thus (e.g.) in the following arguments: ‘If one thing is good and another evil, it is true to call them [10] good and evil, and likewise to call them neither good nor evil (for each of them has not each character), so that the same thing will be both good and evil and neither good nor evil’. Also, if everything is the same as itself and different from anything else, inasmuch as they are the same not as other things but as themselves, and also different from themselves, the same things must be both the same as and different [15] from themselves. Moreover, ‘if what is good becomes evil while what is evil becomes good, then they must both become two. But of two unequal things each is equal to itself, so that they are both equal and unequal to themselves’.

  Now these refutations fall into the province of other solutions as well; for ‘both’ [20] and ‘all’ have more than one meaning, so that one does not affirm and deny the same thing, except verbally; and this is not what we meant by a refutation. But it is clear that if there is not a single question on a number of points, but the answerer has affirmed or denied one attribute only of one subject only, the impossibility will not come to pass.

  [25] 31 · With regard to those which draw one into repeating the same thing a number of times, it is clear that one must not grant that predications of relative terms have any meaning in abstraction by themselves, e.g. double apart from double of half, merely on the ground that it figures in it. For ten figures in ten minus one [30] and do in not do, and generally the affirmation in the negation; but for all that, if someone says that this is not white, he does not say that it is white. Double, perhaps, has not even any meaning at all, any more than half; and even if it has a meaning, yet it has not the same meaning as in the combination. Nor is knowledge the same thing in a specific branch of it (suppose it, e.g., to be medical knowledge) as it is in [35] general; for in general it is knowledge of the knowable. In the case of terms that are predicated of the terms through which they are defined, you should say that the term defined is not the same in abstraction as it is in the whole phrase. For ‘concave’ has a general meaning which is the same in the case of a snub nose, and of a bandy leg, but when added, in the one case to nose, in the other to leg, nothing prevents it [182a1] from meaning different things; for in the former connexion it means snub and in the latter bandy; and it makes no difference whether you say snub nose or concave nose. Moreover, the expression must not be granted in the nominative case; for it is a falsehood. For snubness is not a concave nose but something (e.g. an affection) [5] belonging to a nose; hence, there is no absurdity in supposing that the snub nose is a nose possessing the concavity that belongs to a nose.

  32 · With regard to solecisms, we have previously said40 what it is that appears to bring them about; the method of their solution will be clear in the course of the arguments themselves. Solecism is the result aimed at in all arguments of the [10] following kind: ‘Is a thing truly that which (τoῦτo ὅ) you truly call it?—But you call something a stone (λὶθoν); so it is a stone (λὶθoν)’. But calling something a stone is not saying that which (ὅ) it is, but that which (ὅν) it is, not that (τoῦτo) but that (τoῦτoν). Now if someone were to ask ‘Is a thing that which (τoῦτoν ὅν) you truly call it?’ he would not seem to be speaking Greek, any more than if he asked ‘Is a thing that which (oὗτoς ἥν) you call it?’ But if you talk in this way of a log, or of [15] whatever has neither feminine nor masculine signification, there is no difference; and for that reason there is no solecism—e.g. ‘A thing is that which you call it, and you call it a log; therefore it is a log’. But ‘stone’ and ‘that (oὗτoς)’ have masculine designations. Now if someone asks ‘Is he (oὗτoς) she?’, and then again ‘Well, isn’t he (oὗτoς) Coriscus?’, and then were to say, ‘Then he is she’, he has not deduced the [20] solecism, even if ‘Coriscus’ does signify a ‘she’, if the answerer does not grant this: this point must be put as an additional question. But if neither is it the fact nor does he grant it, then he has not proved his case either in fact or as against the person he has been questioning. In like manner, then, in the above instance ‘that (τoῦτo)’ must [25] mean the stone.41 If, however, this neither is so nor is granted, the conclusion must not be stated; though it follows apparently, because the case of the word, that is really unlike, appears to be like. ‘Is it true to say that this is what you call it by name?—But you call it by the name of a shield; therefore this is of a shield’. But ‘this’ means not of a shield but
a shield: of a shield would be the meaning of of this. [30] Nor again if he is what you call him by name, while the name you call him by is Cleon’s, is he therefore Cleon’s; for he is not Cleon’s—for what was said was that he, not his, is what I call him by name. For the question, if put in the latter way, would not even be Greek. ‘Do you know this?—But this is he; therefore you know he’. But ‘this’ has not the same meaning in ‘Do you know this?’ as in ‘This is he’; in [35] the first it stands for an accusative, in the second for a nominative case. ‘When you have understanding of anything, do you understand it?—But you have understanding of a stone; therefore you understand of a stone.’ But the one phrase is in the genitive, ‘of a stone’, while the other is in the accusative, ‘a stone’42; and what was granted was that you understand that, not of that, of which you have understanding, [182b1] so that you understand not of a stone, but the stone.

  Thus that arguments of this kind do not deduce a solecism but merely appear to do so, and both why they so appear and how you should meet them, is clear from what has been said. [5]

  33 · We must also observe that of all the arguments aforesaid it is easier with some to see why and where the reasoning leads the hearer astray, while with others it is more difficult, though often they are the same arguments as the former. For we must call an argument the same if it depends upon the same point; but the [10] same argument is apt to be thought by some to depend on diction, by others on accident, and by others on something else, because each of them, when worked with different terms, is not equally clear. Accordingly, just as in fallacies that depend on homonymy, which seem to be the silliest form of fallacy, some are clear even to the man in the street (for humorous phrases nearly all depend on diction; e.g. ‘The man [15] got the cart down from the stand’; and ‘Where are you bound?’—‘To the yard arm’; and ‘Which cow will calve before?’ ‘Neither, but both behind’; and ‘Is the North wind clear?’ ‘No, indeed; for it has murdered the beggar and the merchant.’ ‘Is he a [20] Goodenough-King?’ ‘No, indeed; a Rob-son’: and so with the great majority of the rest as well), while others appear to elude the most expert (and it is a symptom of this that they often fight about words, e.g. whether the meaning of being and one is [25] the same in all their applications or different; for some think that being and one mean the same; while others solve the argument of Zeno and Parmenides by asserting that one and being are used in a number of ways), likewise also as regards fallacies of accident and each of the other types, some of the arguments will be [30] easier to see while others are more difficult; also to grasp to which class a fallacy belongs, and whether it is a refutation or not a refutation, is not equally easy in all cases.

  An incisive argument is one which produces the greatest perplexity; for this is the one with the sharpest fang. Now perplexity is two-fold, one which occurs in deductions, respecting which of the propositions asked one is to demolish, and the [35] other in contentious arguments, respecting the manner in which one is to express what is propounded. Therefore it is in deductions that the more incisive arguments produce the keenest inquiry. Now a deductive argument is most incisive if from premisses that are as generally accepted as possible it demolishes a conclusion that is as reputable as possible. For the one argument, if the contradictory is changed about, makes all the resulting deductions alike in character; for always from [183a1] premisses that are reputable it will demolish a conclusion that is just as reputable; and therefore one is bound to feel perplexed. An argument, then, of this kind is the most incisive, viz. the one that puts its conclusion on all fours with the propositions asked; and second comes the one that argues from premisses, all of which are [5] equally convincing; for this will produce an equal perplexity as to what kind of premiss, of those asked, one should demolish. Herein is a difficulty; for one must demolish something, but what one must demolish is uncertain. Of contentious arguments, on the other hand, the most incisive is the one which, in the first place, is characterized by an initial uncertainty whether it has been properly deduced or not; and also whether the solution depends on a false premiss or on the drawing of a distinction; while, of the rest, the second place is held by that whose solution clearly [10] depends upon a distinction or a demolition, and yet it does not reveal clearly which it is of the premisses asked, whose demolition, or the drawing of a distinction within it, will bring the solution about, whether it is on the conclusion or on one of the premisses that this depends.

  Now sometimes an argument which has not been properly deduced is silly, if [15] the assumptions are extremely implausible or false; but sometimes it ought not to be held in contempt. For whenever some question is left out, of the kind that concerns both the subject and the nerve of the argument, the reasoning that has both failed to secure this as well, and also failed to deduce, is silly; but when what is omitted is some extraneous question, then it is by no means to be lightly despised, but the [20] argument is quite respectable, though the questioner has not put his questions well.

  Just as it is possible to bring a solution sometimes against the argument, at others against the questioner and his mode of questioning, and at others against neither of these, likewise also it is possible to marshal one’s questions and deduction both against the thesis, and against the answerer and against the time, whenever the solution requires a longer time to examine than the period available for arguing to [25] the solution.

  34 · As to the number, then, and kind of sources whence fallacies arise in discussion, and how we are to prove that our opponent is saying something false and make him utter paradoxes; moreover, by the use of what materials solecism43 is brought about, and how to question and what is the way to arrange the questions; [30] moreover, as to the question what use is served by all arguments of this kind, and concerning the answerer’s part, both as a whole in general, and in particular how to solve arguments and solecisms44—on all these things let the foregoing discussion suffice. It remains to recall our original proposal and to bring our discussion to a [35] close with a few words upon it.

  Our programme was, then, to discover some faculty of reasoning about any theme put before us from the most reputable premisses that there are. For that is the essential task of the art of dialectic and of examination. Inasmuch, however, as [183b1] there is annexed to it,45 on account of its affinity to the art of sophistry, that46 it can conduct an examination not only dialectically but also with a show of knowledge, we therefore proposed for our treatise not only the aforesaid aim of being able to exact an account of any view, but also the aim of ensuring that in defending an argument [5] we shall defend our thesis in the same manner by means of views as reputable as possible. The reason of this we have explained; for this was why Socrates used to ask questions and not to answer them—for he used to confess that he did not know. We have made clear, in the course of what precedes, the number both of the points with reference to which, and of the materials from which, this will be accomplished, and also from what sources we can become well supplied with these; we have shown, moreover, how to question or arrange the questioning as a whole, and the problems [10] concerning the answers and solutions to be used against the deductions of the questioner. We have also cleared up the problems concerning all other matters that belong to the same inquiry into arguments. In addition to this we have been through the subject of fallacies, as we have already stated above.