If the question be put in a particular and not in a universal form, in the first place the universal constructive or destructive commonplace rules that have been given may all be brought into use.
For in demolishing or establishing a thing universally we also show it in particular: for if it be true of all, it is true also of some, and if untrue of all, it is untrue of some. Especially handy and of general application are the commonplace rules that are drawn from the opposites and co-ordinates and inflexions of a thing: for public opinion grants alike the claim that if all pleasure be good, then also all pain is evil, and the claim that if some pleasure be good, then also some pain is evil. Moreover, if some form of sensation be not a capacity, then also some form of failure of sensation is not a failure of capacity. Also, if the object of conception is in some cases an object of knowledge, then also some form of conceiving is knowledge.
Again, if what is unjust be in some cases good, then also what is just is in some cases evil; and if what happens justly is in some cases evil, then also what happens unjustly is in some cases good. Also, if what is pleasant is in some cases objectionable, then pleasure is in some cases an objectionable thing. On the same principle, also, if what is pleasant is in some cases beneficial, then pleasure is in some cases a beneficial thing. The case is the same also as regards the things that destroy, and the processes of generation and destruction. For if anything that destroys pleasure or knowledge be in some cases good, then we may take it that pleasure or knowledge is in some cases an evil thing. Likewise, also, if the destruction of knowledge be in some cases a good thing or its production an evil thing, then knowledge will be in some cases an evil thing; e.g. if for a man to forget his disgraceful conduct be a good thing, and to remember it be an evil thing, then the knowledge of his disgraceful conduct may be taken to be an evil thing. The same holds also in other cases: in all such cases the premiss and the conclusion are equally likely to be accepted.
Moreover you should judge by means of greater or smaller or like degrees: for if some member of another genus exhibit such and such a character in a more marked degree than your object, while no member of that genus exhibits that character at all, then you may take it that neither does the object in question exhibit it; e.g. if some form of knowledge be good in a greater degree than pleasure, while no form of knowledge is good, then you may take it that pleasure is not good either. Also, you should judge by a smaller or like degree in the same way: for so you will find it possible both to demolish and to establish a view, except that whereas both are possible by means of like degrees, by means of a smaller degree it is possible only to establish, not to overthrow. For if a certain form of capacity be good in a like degree to knowledge, and a certain form of capacity be good, then so also is knowledge; while if no form of capacity be good, then neither is knowledge. If, too, a certain form of capacity be good in a less degree than knowledge, and a certain form of capacity be good, then so also is knowledge; but if no form of capacity be good, there is no necessity that no form of knowledge either should be good.
Clearly, then, it is only possible to establish a view by means of a less degree.