Book 1
7
The same thing is to be observed in hypotheses and hypothetical arguments. For it is sometimes necessary to require some hypothesis to be granted, as a kind of step to the rest of the argument. Is every given hypothesis, then, to be granted, or not every one? and if not every one, which? And is he who has granted an hypothesis forever to abide by it! Or is he sometimes to revoke it, and admit only consequences, but not to admit contradictions? Ay, but a person may say, on your admitting a possible hypothesis, will drive you upon an impossibility. With such a one as this, shall the wise man never engage, but avoid all argument and conversation with him? And yet who beside the wise man is capable of treating an argument, or who beside is sagacious in reasoning, and incapable of being deceived and imposed on by sophistry? Or will he indeed engage, but without regarding whether he behaves rashly and heedlessly in the argument? Yet how, then, can he be wise, as we are supposing him? and without some such exercise and preparation, how can he hold his own? If this could be shown, then indeed all these forms of reasoning would be superfluous and absurd, and unconnected with our idea of the virtuous man.
