To counter those who refuse to grant whatever they suppose to help one’s argument, one should put the question negatively, as though desirous of the opposite answer, or at any rate as though one put the question without prejudice; for when it is obscure what answer one wants to secure, people are less refractory6. Also when, in dealing7 with particulars, a man grants the individual case, when the induction8 is done you should often not put the universal as a question, but take it for granted and use it: for sometimes people themselves suppose that they have granted it, and also appear to the audience to have done so, for they remember the induction and assume that the questions could not have been put for nothing. In cases where there is no term to indicate the universal, still you should avail yourself of the resemblance of the particulars to suit your purpose; for resemblance often escapes detection. Also, with a view to obtaining your premiss, you ought to put it in your question side by side with its contrary. E.g. if it were necessary to secure the admission that ‘A man should obey his father in everything’, ask ‘Should a man obey his parents in everything, or disobey them in everything?’; and to secure that ‘A number multiplied by a large number is a large number’, ask ‘Should one agree that it is a large number or a small one?’ For then, if compelled to choose, one will be more inclined to think it a large one: for the placing of their contraries close beside them makes things look big to men, both relatively9 and absolutely, and worse and better.
A strong appearance of having been refuted is often produced by the most highly sophistical of all the unfair tricks of questioners, when without proving anything, instead of putting their final proposition as a question, they state it as a conclusion, as though they had proved that ‘Therefore so-and-so is not true’
It is also a sophistical trick, when a paradox10 has been laid down, first to propose at the start some view that is generally accepted, and then claim that the answerer shall answer what he thinks about it, and to put one’s question on matters of that kind in the form ‘Do you think that . . .?’ For then, if the question be taken as one of the premisses of one’s argument, either a refutation or a paradox is bound to result; if he grants the view, a refutation; if he refuses to grant it or even to admit it as the received opinion, a paradox; if he refuses to grant it, but admits that it is the received opinion, something very like a refutation, results.
Moreover, just as in rhetorical discourses11, so also in those aimed at refutation, you should examine the discrepancies12 of the answerer’s position either with his own statements, or with those of persons whom he admits to say and do aright, moreover with those of people who are generally supposed to bear that kind of character, or who are like them, or with those of the majority or of all men. Also just as answerers, too, often, when they are in process of being confuted, draw a distinction, if their confutation is just about to take place, so questioners also should resort to this from time to time to counter objectors, pointing out, supposing that against one sense of the words the objection holds, but not against the other, that they have taken it in the latter sense, as e.g. Cleophon does in the Mandrobulus. They should also break off their argument and cut down their other lines of attack, while in answering, if a man perceives this being done beforehand, he should put in his objection and have his say first. One should also lead attacks sometimes against positions other than the one stated, on the understood condition that one cannot find lines of attack against the view laid down, as Lycophron did when ordered to deliver a eulogy13 upon the lyre. To counter those who demand ‘Against what are you directing your effort?’, since one is generally thought bound to state the charge made, while, on the other hand, some ways of stating it make the defence too easy, you should state as your aim only the general result that always happens in refutations, namely the contradiction of his thesis — viz. that your effort is to deny what he has affirmed, or to affirm what he denied: don’t say that you are trying to show that the knowledge of contraries is, or is not, the same. One must not ask one’s conclusion in the form of a premiss, while some conclusions should not even be put as questions at all; one should take and use it as granted.
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1 contentious | |
adj.好辩的,善争吵的 | |
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2 contentiousness | |
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3 agitated | |
adj.被鼓动的,不安的 | |
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4 foul | |
adj.污秽的;邪恶的;v.弄脏;妨害;犯规;n.犯规 | |
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5 concealment | |
n.隐藏, 掩盖,隐瞒 | |
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6 refractory | |
adj.倔强的,难驾驭的 | |
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7 dealing | |
n.经商方法,待人态度 | |
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8 induction | |
n.感应,感应现象 | |
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9 relatively | |
adv.比较...地,相对地 | |
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10 paradox | |
n.似乎矛盾却正确的说法;自相矛盾的人(物) | |
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11 discourses | |
论文( discourse的名词复数 ); 演说; 讲道; 话语 | |
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12 discrepancies | |
n.差异,不符合(之处),不一致(之处)( discrepancy的名词复数 ) | |
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13 eulogy | |
n.颂词;颂扬 | |
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