 Scientific knowledge, in the strict sense, does not deal with these kinds of contingency. Nevertheless, Aristotle still describes medicine — which does deal with contingency — as an epistêmê, as we have seen. Indeed, from time to time, Aristotle mentions epistêmê and technê in the same breath, as though they are not as distinct as Nicomachean Ethics VI would make them seem. In the Physics (194a20), Aristotle argues that the student of nature will study both form and matter. To illustrate he says that it belongs to the same epistêmê to study the form as well as the matter; the physician, for instance, studies health as well as bile and phlegm. In Nicomachean Ethics, in his polemic against the Platonic notion of the good itself— using epistêmê and technê indifferently — Aristotle says the physician does not study health as such but human health — even the health of this human because it is individuals that he cures (1097a10–15). Clearly, if medicine is an epistêmê which studies health, it is also a technê which produces health. If he were using epistêmê in its strict sense, he ought not to have called medicine epistêmê. Indeed, the mixing of epistêmê and technê is not confined to medicine. In Nicomachean Ethics II, when he illustrates the notion of the mean between extremes, he cites experts in physical training. Generalizing, he says that every epistêmê achieves well its goal (ergon) by looking at the mean and using that as a standard in its products. Then when he says next that the good craftsmen technitai (craftsmen) and technê look to the mean, he shows there is no hard distinction between epistêmê and technê in this context (1106b5–15).