XXII.

If your opponent requires you to admit something from which the point in dispute will immediately follow, you must refuse to do so, declaring that it is a _pet.i.tio principii_ For he and the audience will regard a proposition which is near akin to the point in dispute as identical with it, and in this way you deprive him of his best argument.

XXIII.

Contradiction and contention irritate a man into exaggerating his statement. By contradicting your opponent you may drive him into extending beyond its proper limits a statement which, at all events within those limits and in itself, is true; and when you refute this exaggerated form of it, you look as though you had also refuted his original statement. Contrarily, you must take care not to allow yourself to be misled by contradictions into exaggerating or extending a statement of your own. It will often happen that your opponent will himself directly try to extend your statement further than you meant it; here you must at once stop him, and bring him back to the limits which you set up; "That's what I said, and no more."

XXIV.

This trick consists in stating a false syllogism. Your opponent makes a proposition, and by false inference and distortion of his ideas you force from it other propositions which it does not contain and he does not in the least mean; nay, which are absurd or dangerous. It then looks as if his proposition gave rise to others which are inconsistent either with themselves or with some acknowledged truth, and so it appears to be indirectly refuted. This is the _diversion_, and it is another application of the fallacy _non causae ut causae_.

XXV.

This is a case of the _diversion_ by means of an _instance to the contrary_. With an induction ([Greek: epagogae]), a great number of particular instances are required in order to establish it as a universal proposition; but with the _diversion_ ([Greek: apagogae]) a single instance, to which the proposition does not apply, is all that is necessary to overthrow it. This is a controversial method known as the _instance_--_instantia_, [Greek: enstasis]. For example, "all ruminants are horned" is a proposition which may be upset by the single instance of the camel. The _instance_ is a case in which a universal truth is sought to be applied, and something is inserted in the fundamental definition of it which is not universally true, and by which it is upset. But there is room for mistake; and when this trick is employed by your opponent, you must observe (1) whether the example which he gives is really true; for there are problems of which the only true solution is that the case in point is not true--for example, many miracles, ghost stories, and so on; and (2) whether it really comes under the conception of the truth thus stated; for it may only appear to do so, and the matter is one to be settled by precise distinctions; and (3) whether it is really inconsistent with this conception; for this again may be only an apparent inconsistency.

XXVI.

A brilliant move is the _retorsio argumenti_, or turning of the tables, by which your opponent's argument is turned against himself.

He declares, for instance, "So-and-so is a child, you must make allowance for him." You retort, "Just because he is a child, I must correct him; otherwise he will persist in his bad habits."

XXVII.

Should your opponent surprise you by becoming particularly angry at an argument, you must urge it with all the more zeal; not only because it is a good thing to make him angry, but because it may be presumed that you have here put your finger on the weak side of his case, and that just here he is more open to attack than even for the moment you perceive.

XXVIII.

This is chiefly practicable in a dispute between scholars in the presence of the unlearned. If you have no argument _ad rem_, and none either _ad hominem_, you can make one _ad auditores_; that is to say, you can start some invalid objection, which, however, only an expert sees to be invalid. Now your opponent is an expert, but those who form your audience are not, and accordingly in their eyes he is defeated; particularly if the objection which you make places him in any ridiculous light. People are ready to laugh, and you have the laughers on your side. To show that your objection is an idle one, would require a long explanation on the part of your opponent, and a reference to the principles of the branch of knowledge in question, or to the elements of the matter which you are discussing; and people are not disposed to listen to it.

For example, your opponent states that in the original formation of a mountain-range the granite and other elements in its composition were, by reason of their high temperature, in a fluid or molten state; that the temperature must have amounted to some 480 Fahrenheit; and that when the ma.s.s took shape it was covered by the sea. You reply, by an argument _ad auditores_, that at that temperature--nay, indeed, long before it had been reached, namely, at 212 Fahrenheit--the sea would have been boiled away, and spread through the air in the form of steam. At this the audience laughs. To refute the objection, your opponent would have to show that the boiling-point depends not only on the degree of warmth, but also on the atmospheric pressure; and that as soon as about half the sea-water had gone off in the shape of steam, this pressure would be so greatly increased that the rest of it would fail to boil even at a temperature of 480. He is debarred from giving this explanation, as it would require a treatise to demonstrate the matter to those who had no acquaintance with physics.

XXIX.[1]

[Footnote 1: See -- xviii.]

If you find that you are being worsted, you can make a _diversion_--that is, you can suddenly begin to talk of something else, as though it had a bearing on the matter in dispute, and afforded an argument against your opponent. This may be done without presumption if the diversion has, in fact, some general bearing on the matter; but it is a piece of impudence if it has nothing to do with the case, and is only brought in by way of attacking your opponent.

For example, I praised the system prevailing in China, where there is no such thing as hereditary n.o.bility, and offices are bestowed only on those who succeed in compet.i.tive examinations. My opponent maintained that learning, as little as the privilege of birth (of which he had a high opinion) fits a man for office. We argued, and he got the worst of it. Then he made a diversion, and declared that in China all ranks were punished with the bastinado, which he connected with the immoderate indulgence in tea, and proceeded to make both of them a subject of reproach to the Chinese. To follow him into all this would have been to allow oneself to be drawn into a surrender of the victory which had already been won.

The diversion is mere impudence if it completely abandons the point in dispute, and raises, for instance, some such objection as "Yes, and you also said just now," and so on. For then the argument becomes to some extent personal; of the kind which will be treated of in the last section. Strictly speaking, it is half-way between the _argumentum ad personam_, which will there be discussed, and the _argumentum ad hominem_.

How very innate this trick is, may be seen in every quarrel between common people. If one of the parties makes some personal reproach against the other, the latter, instead of answering it by refuting it, allows it to stand,--as it were, admits it; and replies by reproaching his antagonist on some other ground. This is a stratagem like that pursued by Scipio when he attacked the Carthaginians, not in Italy, but in Africa. In war, diversions of this kind may be profitable; but in a quarrel they are poor expedients, because the reproaches remain, and those who look on hear the worst that can be said of both parties.

It is a trick that should be used only _faute de mieux_.

x.x.x.

This is the _argumentum ad verecundiam_. It consists in making an appeal to authority rather than reason, and in using such an authority as may suit the degree of knowledge possessed by your opponent.

Every man prefers belief to the exercise of judgment, says Seneca; and it is therefore an easy matter if you have an authority on your side which your opponent respects. The more limited his capacity and knowledge, the greater is the number of the authorities who weigh with him. But if his capacity and knowledge are of a high order, there are very few; indeed, hardly any at all. He may, perhaps, admit the authority of professional men versed in a science or an art or a handicraft of which he knows little or nothing; but even so he will regard it with suspicion. Contrarily, ordinary folk have a deep respect for professional men of every kind. They are unaware that a man who makes a profession of a thing loves it not for the thing itself, but for the money he makes by it; or that it is rare for a man who teaches to know his subject thoroughly; for if he studies it as he ought, he has in most cases no time left in which to teach it.

But there are very many authorities who find respect with the mob, and if you have none that is quite suitable, you can take one that appears to be so; you may quote what some said in another sense or in other circ.u.mstances. Authorities which your opponent fails to understand are those of which he generally thinks the most. The unlearned entertain a peculiar respect for a Greek or a Latin flourish. You may also, should it be necessary, not only twist your authorities, but actually falsify them, or quote something which you have invented entirely yourself. As a rule, your opponent has no books at hand, and could not use them if he had. The finest ill.u.s.tration of this is furnished by the French _cure_, who, to avoid being compelled, like other citizens, to pave the street in front of his house, quoted a saying which he described as biblical: _paveant illi, ego non pavebo_. That was quite enough for the munic.i.p.al officers. A universal prejudice may also be used as an authority; for most people think with Aristotle that that may be said to exist which many believe. There is no opinion, however absurd, which men will not readily embrace as soon as they can be brought to the conviction that it is generally adopted. Example affects their thought just as it affects their action. They are like sheep following the bell-wether just as he leads them. They would sooner die than think. It is very curious that the universality of an opinion should have so much weight with people, as their own experience might tell them that its acceptance is an entirely thoughtless and merely imitative process. But it tells them nothing of the kind, because they possess no self-knowledge whatever. It is only the elect Who Say with Plato: [Greek: tois pollois polla dokei] which means that the public has a good many bees in its bonnet, and that it would be a long business to get at them.

But to speak seriously, the universality of an opinion is no proof, nay, it is not even a probability, that the opinion is right. Those who maintain that it is so must a.s.sume (1) that length of time deprives a universal opinion of its demonstrative force, as otherwise all the old errors which were once universally held to be true would have to be recalled; for instance, the Ptolemaic system would have to be restored, or Catholicism re-established in all Protestant countries. They must a.s.sume (2) that distance of s.p.a.ce has the same effect; otherwise the respective universality of opinion among the adherents of Buddhism, Christianity, and Islam will put them in a difficulty.

When we come to look into the matter, so-called universal opinion is the opinion of two or three persons; and we should be persuaded of this if we could see the way in which it really arises.

We should find that it is two or three persons who, in the first instance, accepted it, or advanced and maintained it; and of whom people were so good as to believe that they had thoroughly tested it.

Then a few other persons, persuaded beforehand that the first were men of the requisite capacity, also accepted the opinion. These, again, were trusted by many others, whose laziness suggested to them that it was better to believe at once, than to go through the troublesome task of testing the matter for themselves. Thus the number of these lazy and credulous adherents grew from day to day; for the opinion had no sooner obtained a fair measure of support than its further supporters attributed this to the fact that the opinion could only have obtained it by the cogency of its arguments. The remainder were then compelled to grant what was universally granted, so as not to pa.s.s for unruly persons who resisted opinions which every one accepted, or pert fellows who thought themselves cleverer than any one else.

When opinion reaches this stage, adhesion becomes a duty; and henceforward the few who are capable of forming a judgment hold their peace. Those who venture to speak are such as are entirely incapable of forming any opinions or any judgment of their own, being merely the echo of others' opinions; and, nevertheless, they defend them with all the greater zeal and intolerance. For what they hate in people who think differently is not so much the different opinions which they profess, as the presumption of wanting to form their own judgment; a presumption of which they themselves are never guilty, as they are very well aware. In short, there are very few who can think, but every man wants to have an opinion; and what remains but to take it ready-made from others, instead of forming opinions for himself?

Since this is what happens, where is the value of the opinion even of a hundred millions? It is no more established than an historical fact reported by a hundred chroniclers who can be proved to have plagiarised it from one another; the opinion in the end being traceable to a single individual.[1] It is all what I say, what you say, and, finally, what he says; and the whole of it is nothing but a series of a.s.sertions:

[Footnote 1: See Bayle's _Pensees sur les Cometes_, i., p. 10.]

_Dico ego, tu dicis, sed denique dixit et ille; Dictaque post toties, nil nisi dicta vides_.

Nevertheless, in a dispute with ordinary people, we may employ universal opinion as an authority. For it will generally be found that when two of them are fighting, that is the weapon which both of them choose as a means of attack. If a man of the better sort has to deal with them, it is most advisable for him to condescend to the use of this weapon too, and to select such authorities as will make an impression on his opponent's weak side. For, _ex hypoihesi_, he is as insensible to all rational argument as a h.o.r.n.y-hided Siegfried, dipped in the flood of incapacity, and unable to think or judge. Before a tribunal the dispute is one between authorities alone,--such authoritative statements, I mean, as are laid down by legal experts; and here the exercise of judgment consists in discovering what law or authority applies to the case in question. There is, however, plenty of room for Dialectic; for should the case in question and the law not really fit each other, they can, if necessary, be twisted until they appear to do so, or _vice versa_.

x.x.xI.

If you know that you have no reply to the arguments which your opponent advances, you may, by a fine stroke of irony, declare yourself to be an incompetent judge: "What you now say pa.s.ses my poor powers of comprehension; it may be all very true, but I can't understand it, and I refrain from any expression of opinion on it." In this way you insinuate to the bystanders, with whom you are in good repute, that what your opponent says is nonsense. Thus, when Kant's _Kritik_ appeared, or, rather, when it began to make a noise in the world, many professors of the old ecclectic school declared that they failed to understand it, in the belief that their failure settled the business. But when the adherents of the new school proved to them that they were quite right, and had really failed to understand it, they were in a very bad humour.

This is a trick which may be used only when you are quite sure that the audience thinks much better of you that of your opponent. A professor, for instance may try it on a student.

Strictly, it is a case of the preceding trick: it is a particularly malicious a.s.sertion of one's own authority, instead of giving reasons.

The counter-trick is to say: "I beg your pardon; but, with your penetrating intellect, it must be very easy for you to understand anything; and it can only be my poor statement of the matter that is at fault"; and then go on to rub it into him until he understands it _nolens volens_, and sees for himself that it was really his own fault alone. In this way you parry his attack. With the greatest politeness he wanted to insinuate that you were talking nonsense; and you, with equal courtesy, prove to him that he is a fool.

x.x.xII.

If you are confronted with an a.s.sertion, there is a short way of getting rid of it, or, at any rate, of throwing suspicion on it, by putting it into some odious category; even though the connection is only apparent, or else of a loose character. You can say, for instance, "That is Manichasism," or "It is Arianism," or "Pelagianism," or "Idealism," or "Spinozism," or "Pantheism," or "Brownianism," or "Naturalism," or "Atheism," or "Rationalism,"

"Spiritualism," "Mysticism," and so on. In making an objection of this kind, you take it for granted (1) that the a.s.sertion in question is identical with, or is at least contained in, the category cited--that is to say, you cry out, "Oh, I have heard that before"; and (2) that the system referred to has been entirely refuted, and does not contain a word of truth.

x.x.xIII.

"That's all very well in theory, but it won't do in practice." In this sophism you admit the premisses but deny the conclusion, in contradiction with a well-known rule of logic. The a.s.sertion is based upon an impossibility: what is right in theory _must_ work in practice; and if it does not, there is a mistake in the theory; something has been overlooked and not allowed for; and, consequently, what is wrong in practice is wrong in theory too.