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‘Or, secondly, (you may employ interrogation) when one point is self-evident, and it is clear that the person interrogated will grant you the other as soon as you put the question. For, when you have obtained your first premiss by asking your opponent to admit it, you must not proceed to put what is self-evident in the form of a question, but simply state the conclusion yourself’. Soph. El. 15, 174 b 38, οὐ δεῖ δὲ τὸ συμπέρασμα προτατικῶς ἐρωτᾶν: ἔνια δ᾽ οὐδ̓ ἐρωτητέον, ἀλλ̓ ὡς ὁμολογουμένῳ χρηστέον. Top. Θ 2, 154 a 7, οὐ δεῖ δὲ τὸ συμπέρασμα ἐρώτημα ποιεῖν. εἰ δὲ μὴ, ἀνανεύσαντος, οὐ δοκεῖ γεγονέναι συλλογισμός.

The illustration is taken from the Apologia of Socrates. ‘Socrates, when accused by Meletus of denying the existence of the gods, asked (vulg. lect. said), if there was anything which he called divine, and on his admitting this, he enquired whether the divine beings (δαίμονες) were not either children of the gods or of godlike nature, and on his answering “Yes”, “Is there any one” he said “who believes in the existence of the children of the gods and yet denies that of the gods themselves?” This corresponds only partially to the well-known passage in Plat. Apol. p. 27, already commented on in the note on II 23. 8. There is probably some corruption in the word εἴρηκεν where we should expect ἠρώτα or ἤρετο. Spengel, following A^{c} and the vetus translatio, reads εἴρηκεν ὡς ἂν δαιμόνιόν τι λέγοι, ἤρετο. “Illud ὁμολογήσαντος δὲ sensui et consilio Aristotelis repugnat, neque εἴρηκεν εἰ significat: quaesivit ex Meleto num daemonion quid crederet. Sed Meletus de Socrate εἴρηκεν ὡς ἂν δαιμόνιόν τι λέγοι.” After quoting part of the passage of Plato, he says in conclusion, “Vides Socratem id quod Meletus dixit, non interrogare, sed affirmare.”

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