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On Sophistical Refutations 
proved; we need a further question to show that 'doublet' means the
same thing, in order to satisfy any one who asks why you think your
point proved.
Fallacies that depend on Accident are clear cases of ignoratio
elenchi when once 'proof' has been defined. For the same definition
ought to hold good of 'refutation' too, except that a mention of
'the contradictory' is here added: for a refutation is a proof of
the contradictory. If, then, there is no proof as regards an
accident of anything, there is no refutation. For supposing, when A
and B are, C must necessarily be, and C is white, there is no
necessity for it to be white on account of the syllogism. So, if the
triangle has its angles equal to two right-angles, and it happens to
be a figure, or the simplest element or starting point, it is not
because it is a figure or a starting point or simplest element that it
has this character. For the demonstration proves the point about it
not qua figure or qua simplest element, but qua triangle. Likewise
also in other cases. If, then, refutation is a proof, an argument
which argued per accidens could not be a refutation. It is, however,
just in this that the experts and men of science generally suffer
refutation at the hand of the unscientific: for the latter meet the
scientists with reasonings constituted per accidens; and the
scientists for lack of the power to draw distinctions either say 'Yes'
to their questions, or else people suppose them to have said 'Yes',
although they have not.
Those that depend upon whether something is said in a certain
respect only or said absolutely, are clear cases of ignoratio
elenchi because the affirmation and the denial are not concerned
with the same point. For of 'white in a certain respect' the
negation is 'not white in a certain respect', while of 'white
absolutely' it is 'not white, absolutely'. If, then, a man treats
the admission that a thing is 'white in a certain respect' as though
it were said to be white absolutely, he does not effect a
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