Kitap 11
2
Each of these sciences considers only what is proper to it, i.e. its particular end. As for the question whether the cultured is also the lettered, or the quibbleThis is a different form of the quibble in Aristot. Met. 6.2.4. Here the fallacy obviously consists in the wrong application of the word ἅμα(at once or at the same time). that the man who is cultured, when he has become lettered, will be both at once although he was not before; but that which is but was not always so must have come to be; therefore he must have become at the same time cultured and lettered
3
—none of the recognized sciences considers this, except sophistry. This is the only science which concerns itself with the accidental, and hence Plato was not far wrong in sayingPlat. Sop. 254a. that the sophist spends his time in the study of unreality. But that it is not even possible for there to be a science of the accidental will be apparent if we try to see what the accidental really is.
4
Of some things we say that they are so always and of necessity (necessity having the sense not of compulsion, but that which we use in logical demonstrationCf. Aristot. Met. 6.2.6.), and of others that they are so usually, but of others that they are so neither usually nor always and of necessity, but fortuitously. E.g., there might be a frost at midsummer, although this comes about neither always and of necessity nor usually; but it might happen sometimes.
