LET us now discuss sophistic refutations, i.e. what appear to be refutations but are really fallacies instead. We will begin in the natural order with the first.

That some reasonings are genuine, while others seem to be so but are not, is evident. This happens with arguments, as also elsewhere, through a certain likeness between the genuine and the sham. For physically some people are in a vigorous condition, while others merely seem to be so by blowing and rigging themselves out as the tribesmen do their victims for sacrifice; and some people are beautiful thanks to their beauty, while others seem to be so, by dint of embellishing themselves. So it is, too, with inanimate things; for of these, too, some are really silver and others gold, while others are not and merely seem to be such to our sense; e.g. things made of litharge and tin seem to be of silver, while those made of yellow metal look golden. In the same way both reasoning and refutation are sometimes genuine, sometimes not, though inexperience may make them appear so: for inexperienced people obtain only, as it were, a distant view of these things. For reasoning rests on certain statements such that they involve necessarily the assertion of something other than what has been stated, through what has been stated: refutation is reasoning involving the contradictory of the given conclusion. Now some of them do not really achieve this, though they seem to do so for a number of reasons; and of these the most prolific and usual domain is the argument that turns upon names only. It is impossible in a discussion to bring in the actual things discussed: we use their names as symbols instead of them; and therefore we suppose that what follows in the names, follows in the things as well, just as people who calculate suppose in regard to their counters. But the two cases (names and things) are not alike. For names are finite and so is the sum-total of formulae, while things are infinite in number. Inevitably, then, the same formulae, and a single name, have a number of meanings. Accordingly just as, in counting, those who are not clever in manipulating their counters are taken in by the experts, in the same way in arguments too those who are not well acquainted with the force of names misreason both in their own discussions and when they listen to others. For this reason, then, and for others to be mentioned later, there exists both reasoning and refutation that is apparent but not real. Now for some people it is better worth while to seem to be wise, than to be wise without seeming to be (for the art of the sophist is the semblance of wisdom without the reality, and the sophist is one who makes money from an apparent but unreal wisdom); for them, then, it is clearly essential also to seem to accomplish the task of a wise man rather than to accomplish it without seeming to do so. To reduce it to a single point of contrast it is the business of one who knows a thing, himself to avoid fallacies in the subjects which he knows and to be able to show up the man who makes them; and of these accomplishments the one depends on the faculty to render an answer, and the other upon the securing of one. Those, then, who would be sophists are bound to study the class of arguments aforesaid: for it is worth their while: for a faculty of this kind will make a man seem to be wise, and this is the purpose they happen to have in view.

Clearly, then, there exists a class of arguments of this kind, and it is at this kind of ability that those aim whom we call sophists. Let us now go on to discuss how many kinds there are of sophistical arguments, and how many in number are the elements of which this faculty is composed, and how many branches there happen to be of this inquiry, and the other factors that contribute to this art.