Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/202

 the attribution is appropriate. Now such a thing occurs, wherein opposites are similarly inherent, for it seems that either both, or neither, must be granted as simply predicated; e.g. if one half (of a thing) is white, but the other black, whether is it, (the thing itself,) white or black?

Others (arise) from its not being defined what a syllogism is, or what an elenchus, but the definition is omitted, for an elenchus is a contradiction of one and the same, not of a name but of a thing, and of a name not synonymous, but the same (collected) necessarily from the things granted, the original (question) not being co-enumerated according to the same, with reference to the same in a similar manner, and in the same time. In the same way also, falsify about any thing (occurs); some, however, omitting some one of these, appear to employ an elenchus, as that the double and the non-double are the same, for two are the double of one, but not the double of three; or if the same thing is the double and not the double of the same, yet not according to the same, for according to length it is double, but according to breadth it is not double: or if it is (the double) of the same thing, and according to the same, and in a similar manner, yet not at the same time, wherefore there is an apparent elenchus. A person, however, might refer this, too, to those which belong to diction.

Those which are from petitio principii, arise thus, and in as many ways as it is possible to beg the original question; they seem, however, to confute from inability to perceive what is the same, and what is different.

The elenchus on account of the consequent, is from fancying that the consequence reciprocates. For when from the existence of that thing, this necessarily is, they fancy that if this is, the other necessarily is, whence also deceptions from sense