about any thing arise, we have those also from which (probable) elenchi are formed, since the elenchus is a syllogism of contradiction, so that an elenchus is either one or two syllogisms of contradiction, therefore we have the number of places from which all such originate, and if we have this, we also possess their solutions, for objections of these are solutions. We have, however, the places from which apparent elenchi arise, not apparent to every one, but to certain persons, for the places are infinite, if any one considers from what they appear to the multitude casually. Hence it appears, that it is the province of the dialectician, to be able to assume from what number of particulars, through common (propositions), either a real, or an apparent elenchus, whether dialectic, or apparently dialectic, or peirastic, is produced.
Chapter 10
That however is not a difference of arguments which some state, viz. that some arguments belong to the name, but others to the reason, since it is absurd to suppose that some arguments belong to a name, but others, and not the same, pertain to the reason. For what else is it, not to pertain to the reason, than for the arguer not to employ the name, in (the sense in) which, he who is interrogated, would admit it, fancying that the question was (in that sense) made? still this very thing belongs also to name; but to the reason, when it is understood in the sense, in which it was admitted. If indeed any one, when a name signifies many things, fancies that it signifies one thing, both the questionist and the person questioned, (as perhaps being, or one, signifies many things, but the respondent and the questionist (Zeno), thinking it to be one, interrogate, and the argument is that all things are one,) this discussion will belong to the name, or to the reason of the person interrogated. If however a person thinks that it signifies many things, it evidently does not pertain
