reserve Dialectic for the latter alone.[3] The rules which he often
gives for Dialectic contain some of those which properly belong to
Logic; and hence it appears to me that he has not provided a clear
solution of the problem.

[Footnote 1: _Topica_, bk. i., 2.]

[Footnote 2: _Ib_., 12.]

[Footnote 3: On the other hand, in his book _De Sophisticis Elenchis_,
he takes too much trouble to separate _Dialectic_ from _Sophistic_
and _Eristic_, where the distinction is said to consist in this, that
dialectical conclusions are true in their form and their contents,
while sophistical and eristical conclusions are false.

Eristic so far differs from Sophistic that, while the master of
Eristic aims at mere victory, the Sophist looks to the reputation,
and with it, the monetary rewards which he will gain. But whether a
proposition is true in respect of its contents is far too uncertain a
matter to form the foundation of the distinction in question; and
it is a matter on which the disputant least of all can arrive at
certainty; nor is it disclosed in any very sure form even by the
result of the disputation. Therefore, when Aristotle speaks of
_Dialectic_, we must include in it Sophistic, Eristic, and Peirastic,
and define it as "the art of getting the best of it in a dispute," in
which, unquestionably, the safest plan is to be in the right to begin
with; but this in itself is not enough in the existing disposition
of mankind, and, on the other hand, with the weakness of the human
intellect, it is not altogether necessary. Other expedients are
required, which, just because they are unnecessary to the attainment