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on sophistical refutations-第16部分

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know the man who is coming towards them; but do know Corsicus; they



assert that they do know and don't know the same object; but not in



the same respect。 Yet; as we have already remarked; the correction



of arguments that depend upon the same point ought to be the same;



whereas this one will not stand if one adopts the same principle in



regard not to knowing something; but to being; or to being is a in a



certain state; e。g。 suppose that X is father; and is also yours: for



if in some cases this is true and it is possible to know and not to



know the same thing; yet with that case the solution stated has



nothing to do。 Certainly there is nothing to prevent the same argument



from having a number of flaws; but it is not the exposition of any and



every fault that constitutes a solution: for it is possible for a



man to show that a false conclusion has been proved; but not to show



on what it depends; e。g。 in the case of Zeno's argument to prove



that motion is impossible。 So that even if any one were to try to



establish that this doctrine is an impossible one; he still is



mistaken; and even if he proved his case ten thousand times over;



still this is no solution of Zeno's argument: for the solution was all



along an exposition of false reasoning; showing on what its falsity



depends。 If then he has not proved his case; or is trying to establish



even a true proposition; or a false one; in a false manner; to point



this out is a true solution。 Possibly; indeed; the present



suggestion may very well apply in some cases: but in these cases; at



any rate; not even this would be generally agreed: for he knows both



that Coriscus is Coriscus and that the approaching figure is



approaching。 To know and not to know the same thing is generally



thought to be possible; when e。g。 one knows that X is white; but



does not realize that he is musical: for in that way he does know



and not know the same thing; though not in the same respect。 But as to



the approaching figure and Coriscus he knows both that it is



approaching and that he is Coriscus。



  A like mistake to that of those whom we have mentioned is that of



those who solve the proof that every number is a small number: for if;



when the conclusion is not proved; they pass this over and say that



a conclusion has been proved and is true; on the ground that every



number is both great and small; they make a mistake。



  Some people also use the principle of ambiguity to solve the



aforesaid reasonings; e。g。 the proof that 'X is your father'; or



'son'; or 'slave'。 Yet it is evident that if the appearance a proof



depends upon a plurality of meanings; the term; or the expression in



question; ought to bear a number of literal senses; whereas no one



speaks of A as being 'B's child' in the literal sense; if B is the



child's master; but the combination depends upon Accident。 'Is A



yours?' 'Yes。' 'And is A a child?' 'Yes。' 'Then the child A is yours;'



because he happens to be both yours and a child; but he is not 'your



child'。



  There is also the proof that 'something 〃of evils〃 is good'; for



wisdom is a 'knowledge 〃of evils〃'。 But the expression that this is



'of so and…so' (='so…and…so's') has not a number of meanings: it means



that it is 'so…and…so's property'。 We may suppose of course; on the



other hand; that it has a number of meanings…for we also say that



man is 'of the animals'; though not their property; and also that



any term related to 'evils' in a way expressed by a genitive case is



on that account a so…and…so 'of evils'; though it is not one of the



evils…but in that case the apparently different meanings seem to



depend on whether the term is used relatively or absolutely。 'Yet it



is conceivably possible to find a real ambiguity in the phrase



〃Something of evils is good〃。' Perhaps; but not with regard to the



phrase in question。 It would occur more nearly; suppose that 'A



servant is good of the wicked'; though perhaps it is not quite found



even there: for a thing may be 'good' and be 'X's' without being at



the same time 'X's good'。 Nor is the saying that 'Man is of the



animals' a phrase with a number of meanings: for a phrase does not



become possessed of a number of meanings merely suppose we express



it elliptically: for we express 'Give me the Iliad' by quoting half



a line of it; e。g。 'Give me 〃Sing; goddess; of the wrath。。。〃'







                                25







  Those arguments which depend upon an expression that is valid of a



particular thing; or in a particular respect; or place; or manner;



or relation; and not valid absolutely; should be solved by considering



the conclusion in relation to its contradictory; to see if any of



these things can possibly have happened to it。 For it is impossible



for contraries and opposites and an affirmative and a negative to



belong to the same thing absolutely; there is; however; nothing to



prevent each from belonging in a particular respect or relation or



manner; or to prevent one of them from belonging in a particular



respect and the other absolutely。 So that if this one belongs



absolutely and that one in a particular respect; there is as yet no



refutation。 This is a feature one has to find in the conclusion by



examining it in comparison with its contradictory。



  All arguments of the following kind have this feature: 'Is it



possible for what is…not to be? 〃No。〃 But; you see; it is something;



despite its not being。' Likewise also; Being will not be; for it



will not he some particular form of being。 Is it possible for the same



man at the same time to be a keeper and a breaker of his oath?' 'Can



the same man at the same time both obey and disobey the same man?'



Or isn't it the case that being something in particular and Being



are not the same? On the other hand; Not…being; even if it be



something; need not also have absolute 'being' as well。 Nor if a man



keeps his oath in this particular instance or in this particular



respect; is he bound also to be a keeper of oaths absolutely; but he



who swears that he will break his oath; and then breaks it; keeps this



particular oath only; he is not a keeper of his oath: nor is the



disobedient man 'obedient'; though he obeys one particular command。



The argument is similar; also; as regards the problem whether the same



man can at the same time say what is both false and true: but it



appears to be a troublesome question because it is not easy to see



in which of the two connexions the word 'absolutely' is to be



rendered…with 'true' or with 'false'。 There is; however; nothing to



prevent it from being false absolutely; though true in some particular



respect or relation; i。e。 being true in some things; though not 'true'



absolutely。 Likewise also in cases of some particular relation and



place and time。 For all arguments of the following ki
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