point for all such arguments is not the demand that our opponent shall say that something either is or is not (for this one might perhaps take to be a begging of the question), but that he shall say something which is significant both for himself and for another; for this is necessary, if he really is to say anything. For, if he means nothing, such a man will not be capable of reasoning, either with himself or with another. But if any one grants this, demonstration will be possible; for we shall already have something definite. The person responsible for the proof, however, is not he who demonstrates but he who listens; for while disowning reason he listens to reason. [And again he who admits this has admitted that something is true apart from demonstration, so that not everything will be 'so and not so'.[1]]
First then this at least is obviously true, that the word 'be' or 'not be' has a definite meaning, so that not everything will be 'so and not so'.— Again, if 'man' has one meaning, let this be 'two-footed animal'; by having one meaning I understand this:—if 'man' means 'X', then if A is a man 'X' will be what 'being a man' means for him. And it makes no difference even if one were to say a word has several meanings, if only they are limited in number; for to each formula there might be assigned a different word. For instance, we might say that 'man' has not one meaning but several, one of which would be defined as 'two-footed animal', while there might be also several other formulae if only they were limited in number; for a peculiar name might be assigned to each of the formulae. If, however, they were not limited but one were to say that the word has an infinite number of meanings, obviously reasoning would be impossible; for not to have one meaning is to have no meaning, and if words have no meaning reasoning with other people, and indeed with oneself, has been annihilated; for it is impossible to think of anything if we do not think of one thing; but if this is possible, one name might be assigned to this thing. Let it be assumed then, as was said at the
- ↑ This sentence is probably out of place. For 'so and not so' cf. Pl. Theaet. 183 a.
