 Thus, a mixed picture of epistêmê and technê begins to emerge. While technê deals with things which could be otherwise, Aristotle still has a tendency to call it epistêmê. The reason for this tendency is probably that, while the person with technê does not have epistêmê in the strict sense, he has something close to it. At the beginning of the Metaphysics, Aristotle says that the person with epistêmê and the person with technê share an important similarity. There Aristotle contrasts the person of experience (empeiria) with someone who has technê or epistêmê. The former knows that, when Callias had such and such disease, thus and such helped him, and the same for Socrates and many others. However, the person who has a technê goes beyond experience to a universal judgment. This judgment is that this remedy helped all individuals of this type, with this disease. Examples of the types of individuals are the phlegmatic and the bilious, when afflicted with a burning fever (981a5–15). However, it is important to note that the universals cited — phlegmatic and bilious — have a role to play in explaining a fever and, thus, a role to play in the account of a cure. As Aristotle says, the master craftsman (technitês) is wiser than the person of experience because he knows the cause, the reasons that things are to be done. The mere artisan (cheirotechnês) acts without this knowledge (981a30–b5). Aristotle goes on to say that in general the sign of knowing or not knowing (tou eidotos kai mê eidotos) is being able to teach. Because technê can be taught, we think it, rather than experience, is epistêmê ( 981b10). Presumably the reason that the one with technê can teach is that he knows the cause and reason for what is done in his technê. So we can conclude that the person with technê is like the person with epistêmê; both can make a universal judgment and both know the cause. Of course, the epistêmê in question is not meant in the strict sense; technê is like epistêmê only in the secondary sense.