Dialogue

 1 Phaedo|         derived from the latent knowledge of mathematics, which may
 2 Phaedo|       But all men have not this knowledge, nor have any without a
 3 Phaedo|   sought after the pleasures of knowledge and rejected the pleasures
 4 Phaedo|          Is it the principle of knowledge or of goodness, or the union
 5 Phaedo|        adds nothing to our real knowledge, but may perhaps disguise
 6 Phaedo|         good, from ignorance to knowledge. To this we are led by the
 7 Phaedo| indefinitely diminished; and as knowledge increases, the element of
 8 Phaedo|       are due to our increasing knowledge of history and of nature.
 9 Phaedo|       for the completion of our knowledge? May not the science of
10 Phaedo|   connection with his theory of knowledge. In proportion as he succeeds
11 Phaedo|     they are in their theory of knowledge.~17. Living in an age when
12 Phaedo|       nothing is added to human knowledge by his ‘safe and simple
13 Phaedo|         the soul is a theory of knowledge, and that in what has preceded
14 Phaedo|          as about his theory of knowledge. And while we may fairly
15 Phaedo|        the uncertainty of human knowledge, and only at last concedes
16 Phaedo|       the actual acquirement of knowledge?—is the body, if invited
17 Phaedo|         nearest approach to the knowledge of their several natures
18 Phaedo|        he attains to the purest knowledge of them who goes to each
19 Phaedo|        from acquiring truth and knowledge—who, if not he, is likely
20 Phaedo|         is likely to attain the knowledge of true being?~What you
21 Phaedo|      that if we would have pure knowledge of anything we must be quit
22 Phaedo|       the soul cannot have pure knowledge, one of two things follows—
23 Phaedo|       two things follows—either knowledge is not to be attained at
24 Phaedo|         the nearest approach to knowledge when we have the least possible
25 Phaedo|        which the true lovers of knowledge cannot help saying to one
26 Phaedo|        doctrine, Socrates, that knowledge is simply recollection,
27 Phaedo|       do this unless there were knowledge and right reason already
28 Phaedo|       incredulous as to whether knowledge is recollection.~Incredulous,
29 Phaedo|      what is the nature of this knowledge or recollection? I mean
30 Phaedo|       but of some other kind of knowledge, may not be fairly said
31 Phaedo|         following instance:—The knowledge of a lyre is not the same
32 Phaedo|     lyre is not the same as the knowledge of a man?~True.~And yet
33 Phaedo|        whence did we obtain our knowledge? Did we not see equalities
34 Phaedo|        must have had a previous knowledge of that to which the other,
35 Phaedo|      senses then is derived the knowledge that all sensible things
36 Phaedo|         way, we must have had a knowledge of absolute equality, or
37 Phaedo|       we must have acquired the knowledge of equality at some previous
38 Phaedo|         And if we acquired this knowledge before we were born, and
39 Phaedo|     affirm that we acquired the knowledge before birth?~We may.~But
40 Phaedo|      have come into life having knowledge, and shall always continue
41 Phaedo|         acquiring and retaining knowledge and not forgetting. Is not
42 Phaedo|     Simmias, just the losing of knowledge?~Quite true, Socrates.~But
43 Phaedo|      true, Socrates.~But if the knowledge which we acquired before
44 Phaedo| learning be a recovering of the knowledge which is natural to us,
45 Phaedo|     follows:—either we had this knowledge at birth, and continued
46 Phaedo|       do you prefer? Had we the knowledge at our birth, or did we
47 Phaedo|       decide whether he who has knowledge will or will not be able
48 Phaedo|        render an account of his knowledge? What do you say?~Certainly,
49 Phaedo|      did our souls acquire this knowledge?—not since we were born
50 Phaedo|      the Gods, but the lover of knowledge only. And this is the reason,
51 Phaedo|          he said. The lovers of knowledge are conscious that the soul
52 Phaedo|    saying, and as the lovers of knowledge are well aware, philosophy,
53 Phaedo|   reason why the true lovers of knowledge are temperate and brave;
54 Phaedo|     certainty or possibility of knowledge—that a man should have lighted
55 Phaedo|          and lose truth and the knowledge of realities.~Yes, indeed,
56 Phaedo|  argument in which we said that knowledge was recollection, and hence
57 Phaedo|       the two propositions that knowledge is recollection, and that
58 Phaedo|        too. But the doctrine of knowledge and recollection has been
59 Phaedo|         must fear, if he has no knowledge and can give no account
60 Phaedo|   sought after the pleasures of knowledge; and has arrayed the soul,