Instead of πρός τε τὸ βιάζεσθαι, ought we not to read here πρός τε τὸ μη βιάζεσθαι, taking this verb in the passive sense? Surely βιάζεσθαι in the active sense gives the same meaning substantially as ἐλέγχειν, which comes afterwards, both of them referring to the assailant or questioner, whereas Aristotle intends here to illustrate the usefulness of the practice to both parties.
This same accomplishment will be of use, moreover, for acquisitions even in Science and Philosophy. It is a great step to see and grasp in conjunction the trains of reasoning on both sides of the question; the task that remains — right determination which of the two is the better — becomes much easier. To do this well, however, — to choose the true and to reject the false correctly — there must be conjoined a good natural predisposition. None but those who are well constituted by nature, who have their likings and dislikes well set in regard to each particular conjuncture, can judge correctly what is best and what is worst.[458]
[458] Ibid. b. 12-16: δεῖ δὲ πρὸς τὸ τοιοῦτο ὑπάρχειν εὐφυᾶ· καὶ τοῦτ’ ἔστιν ἡ κατ’ ἀλήθειαν εὐφυΐα, τὸ δύνασθαι καλῶς ἑλέσθαι τἀληθὲς καὶ φυγεῖν τὸ ψεῦδος· ὅπερ οἱ πεφυκότες εὖ δύνανται ποιεῖν· εὖ γὰρ φιλοῦντες καὶ μισοῦντες τὸ προσφερόμενον εὖ κρίνουσι τὸ βέλτιστον.
In regard to the primary or most universal theses, and to those problems which are most frequently put in debate, you will do well to have reasonings ready prepared, and even to get them by heart. It is on these first or most universal theses that respondents become often reluctant and disgusted. To be expert in handling primary doctrines and probabilities, and to be well provided with the definitions from which syllogisms must start, is to the dialectician an acquisition of the highest moment; like familiarity with the Axioms to a geometer, and ready application of the multiplication table to an arithmetical calculator.[459] When you have these generalities and major propositions firmly established in your mind, you will recall, in a definite order and arrangement, the particular matters falling under each of them, and will throw them more easily into syllogisms. They will assist you in doing this, just as the mere distribution of places in a scheme for topical memory makes you recollect what is associated with each. You should lodge in your memory, however, universal major premisses rather than complete and ready-made reasonings; for the great difficulty is about the principia.[460]
[459] Ibid. b. 17-26.
[460] Topic. VIII. xiv. p. 163, b. 27-33: ὁμοίως καὶ ἐν τοῖς λόγοις τὸ πρόχειρον εἶναι περὶ τὰς ἀρχὰς καὶ τὰς προτάσεις ἀπὸ στόματος ἐξεπίστασθαι· καθάπερ γὰρ ἐν τῷ μνημονικῷ μόνον οἱ τόποι τεθέντες εὐθὺς ποιοῦσιν αὐτὰ μνημονεύειν, καὶ ταῦτα ποιήσει συλλογιστικώτερον διὰ τὸ πρὸς ὡρισμένας αὐτὰς βλέπειν κατ’ ἀριθμόν· πρότασίν τε κοινὴν μᾶλλον ἢ λόγον εἰς μνήμην θετέον· ἀρχῆς γὰρ καὶ ὑποθέσεως εὐπορῆσαι μετρίως χαλεπόν.
You ought also to accustom yourself to break down one reasoning into many; which will be done most easily when the theme of the reasoning is most universal. Conceal this purpose as well as you can; and in this view begin with those particulars which lie most remote from the subject in hand.[461] In recording arguments for your own instruction, you will generalize them as much as possible, though perhaps when spoken they may have been particular; for this is the best way to break down one into several. In conducting your own case as questioner you will avoid the higher generalities as much as you can.[462] But you must at the same time take care to keep up some common or general premisses throughout the discourse; for every syllogistic process, even where the conclusion is particular, implies this, and no syllogism is valid without it.[463]
[461] Ibid. b. 34.
[462] Ibid. p. 164, a. 2-7: δεῖ δὲ καὶ τὰς ἀπομνημονεύσεις καθόλου ποιεῖσθαι τῶν λόγων, κἂν ᾖ διειλεγμένος ἐπὶ μέρους· — αὐτὸν δὲ ὅτι μάλιστα φεύγειν ἐπὶ τὸ καθόλου φέρειν τοὺς συλλογισμούς.
This passage is to me obscure. I have given the best meaning which it seems to offer.