§ 862. The same sort of difficulties attach to the Law of Excluded Middle, and may be met in the same way. It might, for instance, be urged that it could not be said with truth of the statue seen by Nebuchadnezzar in his dream either that it was made of gold or that it was not made of gold: but the apparent plausibility of the objection would be due merely to the ambiguity of language. It is not true, on the one hand, that it was made of gold (in the sense of being composed entirely of that metal); and it is not true, on the other, that it was not made of gold (in the sense of no gold at all entering into its composition). But let the ambiguous proposition be split up into its two meanings, and the stringency of the Law of Excluded Middle will at once appear-- (1) It must either have been composed entirely of gold or not. (2) Either gold must have entered into its composition or not. § 863. By some writers this fallacy is treated as the converse of the last, the fallacy of accident being assimilated to it under the title of the 'Fallacia a dicto simpliciter ad dictum secundum quid.' In this sense the two fallacies may be defined thus. The Fallacy of Accident consists in assuming that what holds true as a general rule will hold true under some special circumstances which may entirely alter the case. The Converse Fallacy of Accident consists in assuming that what holds true under some special circumstances must hold true as a general rule. The man who, acting on the assumption that alcohol is a poison, refuses to take it when he is ordered to do so by the doctor, is guilty of the fallacy of accident; the man who, having had it prescribed for him when he was ill, continues to take it morning, noon, and night, commits the converse fallacy. § 864. There ought to be added a third head to cover the fallacy of arguing from one special case to another. § 865. The next fallacy is Ignoratio Elenchi [Greek: èlégchou âgnoia]. This fallacy arises when by reasoning valid in itself one establishes a conclusion other than what is required to upset the adversary's assertion. It is due to an inadequate conception of the true nature of refutation. Aristotle therefore is at the pains to define refutation at full length, thus-- 'A refutation [Greek: êlegchos] is the denial of one and the same--not name, but thing, and by means, not of a synonymous term, but of the same term, as a necessary consequence from the data, without assumption of the point originally at issue, in the same respect, and in the same relation, and in the same way, and at the same time.'