They are distinguished by the τρόπος, the “manner and mode.”131 We will see what that means by an example. Πρότασις: “to put beforehand,” “what is given in advance.” Πρόβλημα, from προβάλλω, “to project”: “projection” insofar as it concerns the raising of an opinion, raising it for a discussion, such that it contrasts with the dominant opinion; such that the uncertainty, the “problematic” character that is found in it, is shown, such that one has not yet reached a resolution with regard to it. In πρότασις is found the character of διαλέγεσθαι, that which is given in advance in the sense that διαλέγεσθαι refers to a fixed opinion, that it lays claim to the basis for the advance giving of something that is not to be discussed further, that is requested from others as the common basis. Πρόβλημα is the πρό; πρότασις is the ἐξ. Πρόβλημα is translated as “projection.” The following are examples.
1. For πρότασις—the question of πρότασις is: ‘ἆρά γε τὸ ζῷον πεζὸν δίπουν ὁρισμός ἐστιν ἀνθρώπου; ‘καὶ’ ἆρά γε τὸ ζῷον γένος τοῦ ἀνθρώπου.’132 “It is, indeed, well expressed: the human being is a bipedal living thing, the definition of the human being! Of course, living thing is the genus of the human being!” Ἆρά γε: You also hold the opinion that this and that are thus, which we want to take as a ground!
2. For πρόβλημα, the question is: ‘πότερον τὸ ζῷον πεζὸν δίπουν ὁρισμός ἐστιν ἀνθρώπου ἢ οὔ.’133 This question begins with πότερον—“Is the determination, the human being is a bipedal living thing, the definition of the human being? [Question:] Is it or is it not?” Πρόβλημα requires a fully determinate, clear definition. Θέσις is a characteristic πρόβλημα.134
We have brought the consideration of δόξα to a certain conclusion. The specific orientation of being-in-the-world is in δόξα; the world is present in δόξα. Here, we have passed over a definite context of δόξα that tends toward a view of something, and in which view a φαινόμενον is given in advance. This structural aspect of δόξα will be focused on later, in the consideration of ἀλήθεια.135 Now it is a matter of understanding how the individual possibilities within which the world is negotiated arise from this δόξα. This sense of δόξα is apt for making a discussion possible. That over which the view has authority is such that it still allows there to be discourse about it. The possibility of negotiating-with-one-another is implicit in δόξα. Κοινωνία is fulfilled in this way. All coming-to-an-understanding in being-with-one-another is a coming-to-anunderstanding on a particular basis of being-trusted with regard to something, a basis for discussion that is itself not discussed. This intimate trust is that from out of which and into which speaking occurs insofar as the result of negotiation itself again has the character of ἔνδοξον. That from out of which speaking
131. Top. Α 4, 101 b 29: τῷ τρόπῳ.
132. Top. Α 4, 101 b 30 sq.
133. Top. Α 4, 101 b 32 sq.
134. Cf. Top. Α 11, 104 b 19 sq.
135. Editor’s note: Such consideration of ἀλήθεια does not appear in this lecture.