rather speaking in such a way that πιστεύειν grows up by way of the speaking. Those are the two possibilities lying within λόγος itself insofar as it has the task of letting see. Παράδειγμα is a leading-to-something, and it occurs in discourse as it relates to the topic through the use of an example, a concrete case. Παρά means what is present, that which stands before one, what is shown, directly put forward, demonstrated by example.
Aristotle differentiates the parallel forms of the λέγειν of dialectic, ἀπόδειξις and ἐπαγωγή, in the Topics, one of his earliest writings.77 It treats of the particular λέγειν that is not ἀπόδειξις in the sense of the “scientific discussing” of a matter. The difference between scientific discussing, proving, and συλλογίζεσθαι, as διαλεκτική studies it; and, on the other hand, the connection of the συλλογίζεσθαι of διαλεκτική with that of ῥητορική, become clear when one considers whence, in rhetorical discourse, it issues, whence it is spoken. That from which a συλλογίζεσθαι is spoken, we tend to designate as “premise.” On account of this designation, which orients everything toward the proposition, the genuine sense of speaking is lost.
That from which speaking proceeds in a science must have the character of ἀληθές, must lie open in its being-thus, so that nothing further can be asked about the why. It must be reasonable in itself, for only in this way is it the possible ground from which I can proceed to demonstrate something. In the Topics, Aristotle defines συλλογισμός as a “λόγος [an ἀποφαίνεσθαι, a kind of speaking “letting-see”] in which something else comes about, results in addition [something else results in the sense of speaking, is seen, exhibited], something other than that which lies before us from the outset [something other than that which is presupposed as known, from which one proceeds in exhibiting.]”78 In this συλλογίζεσθαι, something is introduced, something other than that from which it proceeds, becomes visible. Something else becomes visible precisely “by way of that from which it proceeds.” In “scientific speaking,” ὑπόθεσις is that from which ἀπόδειξις proceeds in the character of the ἀληθές, and is at the same time a πρῶτον.79 It is something that is not in need of anything further to-be-discussed or exhibited. That from which it proceeds speaks in itself, for itself, has πίστις on account of itself, so that there is no sense in procuring a πίστις for it.
The συλλογίζεσθαι of διαλεκτική is distinguished from scientific speaking inasmuch as that from which it proceeds, what lies before, has the character of the ἔνδοξον,80 is “in δόξα.” Aristotle defines the ἔνδοξον in such a way that it is that “which appears this way or that way to everyone or to most, to most or to
77. Cf. Top. Α 1, 100 a 25–b 23.
78. Top. Α 1, 100 a 25 sqq.: Ἔστι δὴ συλλογισμὸς λόγος ἐν ᾧ τεθέντων τινῶν ἕτερόν τι τῶν κειμένων ἐξ ἀνάγκης συμβαίνει διὰ τῶν κειμένων.
79. Top. Α 1, 100 a 27 sq.: ἀπόδειξις μὲν οὖν ἐστιν, ὅταν ἐξ ἀληθῶν καὶ πρώτων ὁ συλλογισμὸς ᾖ.
80. Top. Α 1, 100 a 29 sq.: διαλεκτικὸς δὲ συλλογισμὸς ὁ ἐξ ἐνδόξων συλλογιζόμενος.