Some indeed solve this by saying, that he has one alone, whether it be an eye or any thing else, who has more than one, but others that he has received what he has, for he gave one die alone, and this man has, they say, one die alone from this man. Others, again, immediately subverting the question, (say) that it is possible to have what he has not received, as if having received sweet wine, when it is corrupted in the receiving of it, a man should have sour wine; still, as we have observed before, all these solve, not with reference to the argument, but to the man. For if this were the solution, he who gave the opposite would not be able to solve it, as in other cases; thus, if the solution is, that it partly is, but partly is not, if it be simply granted, there is a conclusion, but if there is not a conclusion, there cannot be a solution; but in the before-named, all things being granted, we do not admit that there is a syllogism.
Further, of such arguments are the following: Has some one written what is written? But it is written that you now sit, which is a false statement, yet it was true when it was written, wherefore at one and the same time, there was written a false and a true assertion. To declare, however, an assertion or opinion false or true, signifies, not this particular thing, but this quality, for the reasoning also is the same in opinion. Again, as to what a learner learns, is it that which he learns? but some one learns quickly what is slow, therefore he does not say what some one learns, but how he learns. Again, what a person walks through does he tread on? But he walks through the whole day, it is not said that which he walks upon, but when he walks; nor when (we say) he drinks a cup (do we show) what, but from what, he drinks. Also with regard to what a person knows, does he know it by learning or discovery? but of those, one of which he discovers and the other he learns, (with these,) when both are (assumed), neither (accords): or is it that here "every thing"
