Chapter 6
We must either, therefore, thus divide apparent syllogisms and elenchi, or refer them all to ignorance of the elenchus, assuming this as a principle, for it is possible to resolve all the modes mentioned into the definition of the elenchus. In the first place, if they are unsyllogistic, for the conclusion must result from the posita, so that we may say it is of necessity, and not that it appears to be. Next, as to the parts of definition, for of those (paralogisms) which are in diction, some are from two-fold signification, for instance, equivocation, and a sentence (ambiguous) and a similar figure (of speech), (for it is usual with all these to signify this particular thing,) but composition, and division, and accent, (produce false reasoning,) from the sentence not being the same, or the name being different. But it is necessary that this should be the same as the thing is so, if there is to be an elenchus or syllogism; thus, if a garment (is to be concluded), a garment, and not a vestment, ought to be syllogistically concluded: for that is true, indeed, but is not syllogistically inferred, as there is still need of interrogation, that it signifies the same thing by him who investigates the why.
Paralogisms from accident, become evident when the syllogism is defined, for it is necessary that there be the same definition of the elenchus, except that contradiction is added, for the elenchus is a syllogism of contradiction. If then there is not a syllogism of accident, there is not an elenchus, for neither if when these things exist it is necessary that this should be, (but this is white,) is it necessary to be white on account of the syllogism, nor if a triangle has angles equal to two right, but it happens to it to be a figure, either first or the principle, (does it follow) that figure, or principle, or first, is this thing. For the demonstration is not so far as it is figure, nor so far as it is first, but so far as it is triangle, and similarly in other cases.
