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has； and draws the conclusion as to the whole number that he has：
for ten is a number。 If then he had asked to begin with； whether a man
no longer having the number of things he once had has lost the whole
number； no one would have granted it； but would have said 'Either
the whole number or one of them'。 Also there is the argument that 'a
man may give what he has not got'： for he has not got only one die。
No： rather it is that he has given not what he had not got； but in a
manner in which he had not got it； viz。 just the one。 For the word
'only' does not signify a particular substance or quality or number；
but a manner relation； e。g。 that it is not coupled with any other。
It is therefore just as if he had asked 'Could a man give what he
has not got？' and； on being given the answer 'No'； were to ask if a
man could give a thing quickly when he had not got it quickly； and； on
this being granted； were to conclude that 'a man could give what he
had not got'。 It is quite evident that he has not proved his point：
for to 'give quickly' is not to give a thing； but to give in a certain
manner； and a man could certainly give a thing in a manner in which he
has not got it； e。g。 he might have got it with pleasure and give it
with pain。
Like these are also all arguments of the following kind： 'Could a
man strike a blow with a hand which he has not got； or see with an eye
which he has not got？' For he has not got only one eye。 Some people
solve this case； where a man has more than one eye； or more than one
of anything else； by saying also that he has only one。 Others also
solve it as they solve the refutation of the view that 'what a man
has； he has received'： for A gave only one vote； and certainly B； they
say； has only one vote from A。 Others； again； proceed by demolishing
straight away the proposition asked； and admitting that it is quite
possible to have what one has not received； e。g。 to have received
sweet wine； but then； owing to its going bad in the course of receipt；
to have it sour。 But； as was said also above；' all these persons
direct their solutions against the man； not against his argument。
For if this were a genuine solution； then； suppose any one to grant
the opposite； he could find no solution； just as happens in other
cases； e。g。 suppose the true solution to be 'So…and…so is partly
true and partly not'； then； if the answerer grants the expression
without any qualification； the sophist's conclusion follows。 If； on
the other hand； the conclusion does not follow； then that could not be
the true solution： and what we say in regard to the foregoing examples
is that； even if all the sophist's premisses be granted； still no
proof is effected。
Moreover； the following too belong to this group of arguments。 'If
something be in writing did some one write it？' 'Yes。' 'But it is
now in writing that you are seated…a false statement； though it was
true at the time when it was written： therefore the statement that was
written is at the same time false and true。' But this is fallacious；
for the falsity or truth of a statement or opinion indicates not a
substance but a quality： for the same account applies to the case of
an opinion as well。 Again； 'Is what a learner learns what he
learns？' 'Yes。' 'But suppose some one learns 〃slow〃 quick'。 Then his
（the sophist's） words denote not what the learner learns but how he
learns it。 Also； 'Does a man tread upon what he walks through？
'Yes。' 'But X walks through a whole day。' No； rather the words
denote not what he walks through； but when he walks； just as when
any one uses the words 'to drink the cup' he denotes not what he
drinks； but the vessel out of which he drinks。 Also； 'Is it either
by learning or by discovery that a man knows what he knows？' 'Yes。'
'But suppose that of a pair of things he has discovered one and
learned the other； the pair is not known to him by either method。' No：
'what' he knows； means' every single thing' he knows； individually；
but this does not mean 'all the things' he knows； collectively。 Again；
there is the proof that there is a 'third man' distinct from Man and
from individual men。 But that is a fallacy； for 'Man'； and indeed
every general predicate； denotes not an individual substance； but a
particular quality； or the being related to something in a
particular manner； or something of that sort。 Likewise also in the
case of 'Coriscus' and 'Coriscus the musician' there is the problem；
Are they the same or different？' For the one denotes an individual
substance and the other a quality； so that it cannot be isolated；
though it is not the isolation which creates the 'third man'； but
the admission that it is an individual substance。 For 'Man' cannot
be an individual substance； as Callias is。 Nor is the case improved
one whit even if one were to call the clement he has isolated not an
individual substance but a quality： for there will still be the one
beside the many； just as 'Man' was。 It is evident then that one must
not grant that what is a common predicate applying to a class
universally is an individual substance； but must say that denotes
either a quality； or a relation； or a quantity； or something of that
kind。
23
It is a general rule in dealing with arguments that depend on
language that the solution always follows the opposite of the point on
which the argument turns： e。g。 if the argument depends upon
combination； then the solution consists in division； if upon division；
then in combination。 Again； if it depends on an acute accent； the
solution is a grave accent； if on a grave accent； it is an acute。 If
it depends on ambiguity； one can solve it by using the opposite
term； e。g。 if you find yourself calling something inanimate； despite
your previous denial that it was so； show in what sense it is alive：
if； on the other hand； one has declared it to be inanimate and the
sophist has proved it to be animate； say how it is inanimate。 Likewise
also in a case of amphiboly。 If the argument depends on likeness of
expression； the opposite will be the solution。 'Could a man give
what he has not got？ 'No； not what he has not got； but he could give
it in a way in which he has not got it； e。g。 one die by itself。'
Does a man know either by learning or by discovery each thing that
he knows； singly？ but not the things that he knows； collectively。'
Also a man treads； perhaps； on any thing he walks through； but not
on the time he walks through。 Likewise also in the case of the other
examples。
24
In dealing with arguments that depend on Accident； one and the
same solution meets all cases。 For since it is indeterminate when an
attribute should be ascribed to a thing； in cases where it belongs
to the accident of the thing； and since in some cases it is
generally agreed and people admit that it belongs； while in others
they deny that it need belong； we should therefore； as soon as the
conclusion has been drawn； say in answer to them all alike； that there
is no need for such an attribute to belong。 One must； however； be
prepared to adduce an example of the kind of attribute meant。 All
arguments such as the following depend upon Accident。 'Do you know
what I am going to ask you？ you know the man who is approaching'； or
'the man in the mask'？ 'Is the statue your work of art？' or 'Is the
dog your father？' 'Is the product of a small number with a small
number a small number？' For it is evident in all these cases that
there is no necessity for the attribute which is true of the thing's
accident to be true of the thing as well。 For only to things that
are indistinguishable and one in essence is it generally agreed that
all