rules which he often gives for Dialectic contain some of those which properly belong to Logic; and hence
where the distinction is said to consist in this, that dialectical conclusions are true in their form and their contents, while sophistical and eristical conclusions are false.
Eristic so far differs from Sophistic that, while the master of Eristic aims at mere victory, the Sophist looks to the reputation, and with it, the monetary rewards which he will gain. But whether a proposition is true in respect of its contents is far too uncertain a matter to form the foundation of the distinction in question; and it is a matter on which the disputant least of all can arrive at certainty; nor is it disclosed in any very sure form even by the result of the disputation. Therefore, when Aristotle speaks of Dialectic, we must include in it Sophistic, Eristic, and Peirastic, and define it as "the art of getting the best of itin a dispute," in which, unquestionably, the safest plan is to be in the right to begin with; but this in itself is not enough in the existing disposition of mankind, and, on the other hand, with the weakness of the human intellect, it is not altogether necessary. Other expedients are required, which, just because they are unnecessary to the attainment of objective truth, may also be used when a man is objectively in the wrong; and whether or not this is the case, is hardly ever a matter of complete certainty.
I am of opinion, therefore, that a sharper distinction should be drawn between Dialectic and Logic than Aristotle has given us; that to Logic we should assign objective truth as far as it is merely formal, and that Dialectic should be confined to the art of gaining one's point, and contrarily, that Sophistic and Eristic should not be distinguished from Dialectic in Aristotle's fashion, since the difference which he draws rests on objective and material truth; and in regard to what this is, we cannot attain any clear certainty before discussion; but we are compelled, with Pilate, to ask, What is truth? For truth is in the depths, ἐν βύθῳ ἡ ἀλήθεια (a saying of Democritus, Diog. Laert., ix.,72). Two men often engage in a warm dispute, and then return to their homes each of the other's opinion, which he has exchanged for his own. It is easy to say that in every dispute we should have no other aim than the advancement of truth; but before dispute no one knows where it is, and through his opponent's arguments and his own a man is misled.
