serted, and bringing an argument to something contrary to opinion, (for this was the second object of sophistical preference,) in the first place, this generally happens from a certain manner of inquiry, and through interrogation. For to make an interrogation to nothing definitely laid down, is adapted to the investigation of these things; since those who speak casually commit a greater fault, and they speak casually who have nothing proposed. Both to ask many questions, even if that should be defined against which a discussion is made, and to require a person to assert what appears, produces a certain abundance of argument, so as to lead to what is contrary to opinion, or false; and whether being questioned, he asserts or denies some one of these things, to lead him to those particulars against which an abundance of argument is supplied. They are able however, to injure by these means, less now, than formerly, for they ask what this has to do with the original proposition; still the element of obtaining something false or contrary to opinion, is to question no thesis immediately, but to assert that the question is made from the desire of learning; for this consideration makes a place for argument.
In order to show a false assertion, a proper sophistical place is to bring (the opponent) to those things against which there is an abundance of arguments; but we may do this both well and badly, as was observed before.
Again, to state paradoxes, observe from what genus the disputant is, then ask what that is which such men assert to be contrary to the common opinion, for to each (sect) there is something of this kind. The element however of these is to assume the thesis of the several (sects) in the propositions, but an appropriate solution of these, is adduced to show that what is contrary to opinion does not happen through the argument, and this is always the wish of him who contends.
Moreover, from volitions and apparent opi-
