(...) The Seventh Letter
     Part
1001 Text |     exposition like other branches of knowledge; but after much converse
1002 Text |              instruments by which the knowledge of it is necessarily imparted;
1003 Text |        imparted; fourth, there is the knowledge itself, and, as fifth, we
1004 Text |             image, and the fourth the knowledge. If you wish to learn what
1005 Text |              from them. Fourth, comes knowledge, intelligence and right
1006 Text |              completely a partaker of knowledge of the fifth. Further, on
1007 Text |              well-constituted mind to knowledge of that which is well constituted.
1008 Text |        learning and remembering other knowledge of various kinds-or if they
1009 Text |                and has he an adequate knowledge of it, either as having


The Sophist
     Part
1010 Intro|               pleasure rather than of knowledge, banded together against
1011 Intro|            unsatisfactory because our knowledge is defective. In the passage
1012 Intro|             ask what is the nature of knowledge, opinion, sensation. Still
1013 Intro|             to discover the nature of knowledge and false opinion. But the
1014 Intro|               by them. For her aim is knowledge; she wants to know how the
1015 Intro|               the soul moving towards knowledge. And as medicine cures the
1016 Intro|       ignorance having the conceit of knowledge. And education is also twofold:
1017 Intro|               many names and kinds of knowledge. Does not the very number
1018 Intro|               that he seems to have a knowledge of them? ‘Yes.’~Suppose
1019 Intro|           Sophist, then, has not real knowledge; he is only an imitator,
1020 Intro|               is known is affected by knowledge, and therefore is in motion.
1021 Intro|            being, but only the other. Knowledge has many branches, and the
1022 Intro|            word ‘not’ to some kind of knowledge. The not-beautiful is as
1023 Intro|              but by divine reason and knowledge. And there are not only
1024 Intro|                either with or without knowledge. A man cannot imitate you,
1025 Intro|               no claims to science or knowledge. Now the imitator, who has
1026 Intro|                 dissembling / without knowledge / human and not divine /
1027 Intro|              the modern view that all knowledge is of relations; it also
1028 Intro|        regards both of them as making knowledge impossible. He does not
1029 Intro|         relation to other branches of knowledge. Of such a science, whether
1030 Intro|       arranges in order the stages of knowledge and of existence. They are
1031 Intro|            all the forms of sense and knowledge as stages of thought which
1032 Intro|       principle of life as well as of knowledge, like the idea of good in
1033 Intro|              object of mind, which is knowledge, and out of knowledge the
1034 Intro|              is knowledge, and out of knowledge the various degrees or kinds
1035 Intro|           various degrees or kinds of knowledge more or less abstract were
1036 Intro|              of good is the source of knowledge and also of Being, in which
1037 Intro|               the stages of sense and knowledge are gathered up and from
1038 Intro|            mind the form of universal knowledge. We rather incline to think
1039 Intro|              think that the method of knowledge is inseparable from actual
1040 Intro|               inseparable from actual knowledge, and wait to see what new
1041 Intro|          enough to contain all future knowledge, and a method to which all
1042 Intro|               from the whole, or that knowledge to be knowledge at all must
1043 Intro|               or that knowledge to be knowledge at all must be universal?
1044 Intro|              a certain extent all our knowledge is conditional upon what
1045 Intro|               has all the elements of knowledge under his hand.~Hegelianism
1046 Intro|            these terms. It rests on a knowledge which is not the result
1047 Intro|            other abstractions. If the knowledge of all were necessary to
1048 Intro|             all were necessary to the knowledge of any one of them, the
1049 Intro|             all that we most value in knowledge or in life? And can that
1050 Intro|            endless forms of Being and knowledge. Are we not ‘seeking the
1051 Intro|      anticipate the proportions human knowledge may attain even within the
1052 Intro|          light on many parts of human knowledge, and has solved many difficulties.
1053 Text |             same name him who buys up knowledge and goes about from city
1054 Text |        descriptive of the sale of the knowledge of virtue, and the other
1055 Text |            the sale of other kinds of knowledge.~THEAETETUS: Of course.~
1056 Text |         concerned with speech and the knowledge of virtue.~THEAETETUS: Quite
1057 Text |               in either way sells the knowledge of virtue, you would again
1058 Text |               from the application of knowledge until he is refuted, and
1059 Text |           away notions obstructive to knowledge.~THEAETETUS: Very true.~
1060 Text |            one name and many kinds of knowledge, there must be something
1061 Text |           which all these branches of knowledge are tending, is not understood.~
1062 Text |             they are supposed to have knowledge of those things about which
1063 Text |               conjectural or apparent knowledge only of all things, which
1064 Text |               that he may have a true knowledge of the various matters about
1065 Text |               known, is acted upon by knowledge, and is therefore in motion;
1066 Text |              him who would annihilate knowledge and reason and mind, and
1067 Text |            and isolation. This is the knowledge of classes which determines
1068 Text |           divided into fractions like knowledge.~THEAETETUS: How so?~STRANGER:
1069 Text |         THEAETETUS: How so?~STRANGER: Knowledge, like the other, is one;
1070 Text |              yet the various parts of knowledge have each of them their
1071 Text |            are many arts and kinds of knowledge.~THEAETETUS: Quite true.~
1072 Text |            better if you first gain a knowledge of what they are, and in
1073 Text |               THEAETETUS: Give me the knowledge which you would wish me
1074 Text |              by a divine reason and a knowledge which comes from God?~THEAETETUS:
1075 Text |          which divides ignorance from knowledge?~THEAETETUS: There can be
1076 Text |            aware that many, having no knowledge of either, but only a sort
1077 Text |              not among those who have knowledge.~THEAETETUS: Very true.~


The Statesman
     Part
1078 Intro|               subjects. Not power but knowledge is the characteristic of
1079 Intro|               one kind concerned with knowledge exclusively, and the other
1080 Intro|               this science is akin to knowledge rather than to action. For
1081 Intro|               up:—The science of pure knowledge had a part which was the
1082 Intro|            addition to their store of knowledge;—or again, if they had merely
1083 Intro|             existence without arts or knowledge, and had no food, and did
1084 Intro|               not only to improve our knowledge of politics, but our reasoning
1085 Intro|              states, unless they have knowledge, are maintainers of idols,
1086 Intro|            human life. The spheres of knowledge, which to us appear wide
1087 Intro|               Athene and Hephaestus a knowledge of the arts; other gods
1088 Intro|             eating of the tree of the knowledge of good and evil.’ At the
1089 Intro|           higher elements of good and knowledge than could have existed
1090 Intro|             of which we have a dreamy knowledge, can only be represented
1091 Intro|               of each to the store of knowledge.’ Who has described ‘the
1092 Intro|               the Socratic ‘Virtue is knowledge;’ and, without idealism,
1093 Intro|          idealism, we may remark that knowledge is a great part of power.
1094 Intro|            the subject has a previous knowledge of the rules under which
1095 Intro|        exception, that goodness, like knowledge, is also power, would breathe
1096 Intro|               a physician who has the knowledge of a physician, and he is
1097 Intro|              he is a king who has the knowledge of a king. But how the king,
1098 Text |              conceive of all kinds of knowledge under two classes.~YOUNG
1099 Text |         kindred arts, merely abstract knowledge, wholly separated from action?~
1100 Text |            all other handicrafts, the knowledge of the workman is merged
1101 Text |            not he be said to have the knowledge which the ruler himself
1102 Text |             not he who possesses this knowledge, whether he happens to be
1103 Text |             has a greater affinity to knowledge than to manual arts and
1104 Text |               to divide the sphere of knowledge?~YOUNG SOCRATES: Very good.~
1105 Text |               any joint or parting in knowledge.~YOUNG SOCRATES: Tell me
1106 Text |     unmistakeably, one of the arts of knowledge?~YOUNG SOCRATES: Certainly.~
1107 Text |              STRANGER: He contributes knowledge, not manual labour?~YOUNG
1108 Text |            the like, subjects of pure knowledge; and is not the difference
1109 Text |             properly say, that of all knowledge, there are two divisions—
1110 Text |         subdivision of the section of knowledge which commands.~YOUNG SOCRATES:
1111 Text |               that part of the art of knowledge which was concerned with
1112 Text |         STRANGER: The science of pure knowledge had, as we said originally,
1113 Text |              the love of that age for knowledge and discussion, we had better
1114 Text |               about our experience of knowledge.~YOUNG SOCRATES: Why so?~
1115 Text |             way of bringing them to a knowledge of what they do not as yet
1116 Text |               improve his grammatical knowledge of that particular word,
1117 Text |             that he may have a better knowledge of all words.~STRANGER:
1118 Text |          intended only to improve our knowledge of politics, or our power
1119 Text |              be, can attain political knowledge, or order a State wisely,
1120 Text |       interest or favour, and without knowledge,—would not this be a still
1121 Text |            the lips of those who have knowledge?~YOUNG SOCRATES: Certainly
1122 Text |               were saying, he who has knowledge and is a true Statesman,
1123 Text |              STRANGER: If they had no knowledge of what they were doing,
1124 Text |          imitate ill; but if they had knowledge, the imitation would be
1125 Text |             men are able to acquire a knowledge of any art has been already
1126 Text |            rules with opinion or with knowledge.~YOUNG SOCRATES: To be sure.~
1127 Text |           individual truly possessing knowledge rules, his name will surely
1128 Text |              the spirit of virtue and knowledge to act justly and holily
1129 Text |               only and in custom, and knowledge is divorced from action,
1130 Text |             acquired the most perfect knowledge.~YOUNG SOCRATES: Very true.~
1131 Text |        exception of the one which has knowledge, may be set aside as being


The Symposium
     Part
1132 Intro|              the element of love. The knowledge of these elements of love
1133 Intro|               and men, and works by a knowledge of the tendencies of merely
1134 Intro|            mean between ignorance and knowledge:—in this he resembles the
1135 Intro|        desires of the mind; nay, even knowledge comes and goes. There is
1136 Intro|            blend with germs of future knowledge, that agreement among interpreters
1137 Intro|             world, the enthusiasm for knowledge when first beaming upon
1138 Intro|             compare Menex.). Even his knowledge of the mysteries of love,
1139 Intro|            and desires in the love of knowledge. Here is the beginning of
1140 Intro|             greatest comprehension of knowledge and the burning intensity
1141 Intro|             perfect beauty of eternal knowledge, beginning with the beauty
1142 Intro|          regarded not with the eye of knowledge, but of faith and desire;
1143 Intro|        succession of existences; even knowledge comes and goes. Then follows,
1144 Intro|             time: this is the highest knowledge of which the human mind
1145 Text |             regarded generally as the knowledge of the loves and desires
1146 Text |            gods and men, working by a knowledge of the religious or irreligious
1147 Text |               that of which he has no knowledge. Who will deny that the
1148 Text |            and in many other kinds of knowledge, who in the days of old,
1149 Text |               giving a reason, is not knowledge (for how can knowledge be
1150 Text |            not knowledge (for how can knowledge be devoid of reason? nor
1151 Text |            mean between ignorance and knowledge. The truth of the matter
1152 Text |            going; and equally true of knowledge, and what is still more
1153 Text |   recollection,” but the departure of knowledge, which is ever being forgotten,
1154 Text |              in any form of speech or knowledge, or existing in any other


Theaetetus
     Part
1155 Intro|           every conceivable theory of knowledge.~The direct indications
1156 Intro|           enquiry about the nature of knowledge is not new to him; long
1157 Intro|               a similar expression of knowledge in the abstract. Yet at
1158 Intro|            discover the definition of knowledge is in accordance with the
1159 Intro|            enquiry into the nature of knowledge, which is interrupted by
1160 Intro|             successive conceptions of knowledge are extracted from Theaetetus,
1161 Intro|              higher life. The idea of knowledge, although hard to be defined,
1162 Intro|      philosopher,—between opinion and knowledge,—between the conventional
1163 Intro|            definitions of science and knowledge. Proceeding from the lower
1164 Intro|              confusion of the idea of knowledge and specific kinds of knowledge,—
1165 Intro|       knowledge and specific kinds of knowledge,—a confusion which has been
1166 Intro|           filled up. We cannot define knowledge until the nature of definition
1167 Intro|           which Theaetetus proposes: ‘Knowledge is sensible perception.’
1168 Intro|             as good as another in his knowledge of the future; and ‘the
1169 Intro|               must ask again, What is knowledge? The comparison of sensations
1170 Intro|              are thus led to look for knowledge in a higher sphere, and
1171 Intro|       interrogated, replies (2) that ‘knowledge is true opinion.’ But how
1172 Intro|          opinion before we have found knowledge? And knowledge is not true
1173 Intro|             have found knowledge? And knowledge is not true opinion; for
1174 Intro|             have true opinion but not knowledge. What then is knowledge?
1175 Intro|               knowledge. What then is knowledge? We answer (3), ‘True opinion,
1176 Intro|         things,’ with the other, ‘All knowledge is sensible perception’? (
1177 Intro|               based the relativity of knowledge on the Heraclitean flux? (
1178 Intro|               say anything of his own knowledge, is increased by the circumstance
1179 Intro|             conceived a definition of knowledge to be impossible. But this
1180 Intro|               had outrun the means of knowledge; and through a spurious
1181 Intro|            severer logic, were making knowledge impossible (compare Theaet.).
1182 Intro|               out of them a theory of knowledge. The time at which such
1183 Intro|          unravel the whole subject of knowledge, if this had been possible;
1184 Intro|               rejects explanations of knowledge which have germs of truth
1185 Intro|          eagerness, he asks, ‘What is knowledge?’ Theodorus is too old to
1186 Intro|              Theaetetus replies, that knowledge is what he learns of Theodorus,
1187 Intro|              there are other kinds of knowledge— shoemaking, carpentering,
1188 Intro|           enumerated several kinds of knowledge, he has not explained the
1189 Intro|             to extend to all kinds of knowledge the same process of generalization
1190 Intro|               a similar conception of knowledge, though he has often tried;
1191 Intro|              my old question—“What is knowledge?” Take courage, and by the
1192 Intro|          answer.’ ‘My answer is, that knowledge is perception.’ ‘That is
1193 Intro|              real at the time. But if knowledge is perception, how can we
1194 Intro|          doctrine of Theaetetus that “Knowledge is perception,” have all
1195 Intro|                of the hypothesis that knowledge is sensible perception?
1196 Intro|              ambush, and transfers to knowledge the terms which are commonly
1197 Intro|               a sharp and also a dull knowledge. While you are wondering
1198 Intro|             greater truth or superior knowledge. For the impressions of
1199 Intro|               other that they have no knowledge. We must trust to ourselves,
1200 Intro|             by asserting further that knowledge is and is not sensation;
1201 Intro|       Theaetetus of his conception of knowledge.) He proceeds to interrogate
1202 Intro|           further. When he says that ‘knowledge is in perception,’ with
1203 Intro|             therefore has no share in knowledge. But if so, knowledge is
1204 Intro|              in knowledge. But if so, knowledge is not perception. What
1205 Intro|              perception. What then is knowledge? The mind, when occupied
1206 Intro|            opinion—shall we say that ‘Knowledge is true opinion’? But still
1207 Intro|                as well as the path of knowledge. But may there not be ‘heterodoxy,’
1208 Intro|               or has no perception or knowledge of either—all these cases
1209 Intro|          first of all remarking, that knowledge may exist without perception,
1210 Intro|                and perception without knowledge. I may know Theodorus and
1211 Intro|             error when perception and knowledge correspond.~The waxen block
1212 Intro|               yet we do not know what knowledge is. ‘Why, Socrates, how
1213 Intro|                to have and to possess knowledge, and I distinguish ‘having’
1214 Intro|           describe different forms of knowledge;—there are some of them
1215 Intro|              exchange of two kinds of knowledge ever become false opinion?
1216 Intro|             we are intending to grasp knowledge. But how can he who knows
1217 Intro|             he who knows the forms of knowledge and the forms of ignorance
1218 Intro|              there some other form of knowledge which distinguishes them?
1219 Intro|              without having explained knowledge. What then is knowledge?
1220 Intro|               knowledge. What then is knowledge? Theaetetus repeats that
1221 Intro|               Theaetetus repeats that knowledge is true opinion. But this
1222 Intro|           orator cannot convey a true knowledge of crimes at which the judges
1223 Intro|              But if true opinion were knowledge they could not have judged
1224 Intro|               not have judged without knowledge.~Once more. Theaetetus offers
1225 Intro|        definition which he has heard: Knowledge is true opinion accompanied
1226 Intro|               of the statement, that ‘Knowledge is right opinion, accompanied
1227 Intro|           then, and then only, has he knowledge of a waggon when he is able
1228 Intro|           both can he be said to have knowledge as well as opinion. But
1229 Intro|            sign of difference, I have knowledge. But have I knowledge or
1230 Intro|            have knowledge. But have I knowledge or opinion of this difference;
1231 Intro|               only opinion I have not knowledge; if I have knowledge we
1232 Intro|              not knowledge; if I have knowledge we assume a disputed term;
1233 Intro|           assume a disputed term; for knowledge will have to be defined
1234 Intro|         defined as right opinion with knowledge of difference.~And so, Theaetetus,
1235 Intro|       difference.~And so, Theaetetus, knowledge is neither perception nor
1236 Intro|             all you have to say about knowledge to the birth? If you have
1237 Intro|           saying of Theaetetus, that ‘Knowledge is sensible perception,’
1238 Intro|              of Empedocles, ‘affirmed knowledge to be the same as perception.’
1239 Intro|              or not.~The theory that ‘Knowledge is sensible perception’
1240 Intro|      antithesis of that which derives knowledge from the mind (Theaet.),
1241 Intro|                Thus the doctrine that knowledge is perception supplies or
1242 Intro|              the parallel axiom, ‘All knowledge is experience.’ He means
1243 Intro|              II. The saying that ‘All knowledge is sensation’ is identified
1244 Intro|              assert the relativity of knowledge to the human mind? Or did
1245 Intro|      distinguished; the relativity of knowledge has been sometimes confounded
1246 Intro|          individual. In the same way, knowledge appears to be a body of
1247 Intro|              of relation.~But because knowledge is subjective or relative
1248 Intro|         measure of the proportions of knowledge. The nature of testimony
1249 Intro|               being dependent for his knowledge on others. But still this
1250 Intro|              truth.~The relativity of knowledge is a truism to us, but was
1251 Intro|           Cynics, again, he discarded knowledge in any higher sense than
1252 Intro|              to forget, the immediate knowledge to which Protagoras applies
1253 Intro|       disproved the existence both of knowledge and sensation. But I am
1254 Intro|               common-sense account of knowledge can be overthrown by unintelligible
1255 Intro|           there remains a truth, that knowledge is something more than sensible
1256 Intro|         acquiring them, in the words ‘Knowledge consists not in the feelings
1257 Intro|           rejected the doctrine that ‘Knowledge is perception,’ we now proceed
1258 Intro|              look for a definition of knowledge in the sphere of opinion.
1259 Intro|               there may be degrees of knowledge; and we may know and have
1260 Intro|          general but not a particular knowledge, or we may know but not
1261 Intro|           seeks for the definition of knowledge first in the sphere of opinion.
1262 Intro|              that we should return to knowledge, and begin with that; and
1263 Intro|          opinion really distinct from knowledge? The difference between
1264 Intro|             courts, which cannot give knowledge, but may give true opinion.
1265 Intro|             conclusion from imperfect knowledge. But the correctness of
1266 Intro|               the distinction between knowledge and opinion, Theaetetus,
1267 Intro|          Socrates, proceeds to define knowledge as true opinion, with definite
1268 Intro|              of those who assert that knowledge first begins with a proposition.~
1269 Intro|           sense become the subject of knowledge when they are regarded as
1270 Intro|               attributes, this is not knowledge, but a very rudimentary
1271 Intro|         explain the new definition of knowledge still remain to be considered.
1272 Intro|       therefore mere speech cannot be knowledge. And yet we may observe,
1273 Intro|            attain to the certainty of knowledge. Plato does not mention
1274 Intro|            satisfactory grounds, that knowledge must be distinguished from
1275 Intro|              and in certain states of knowledge, the work of negation or
1276 Intro|              having’ and ‘possessing’ knowledge, in which the answer to
1277 Intro|            but objects of will and of knowledge which we contrast with them.
1278 Intro|               takes the place of real knowledge.~Again, there is the illusion
1279 Intro|        perceiving. But when the word ‘knowledge’ was found how was it to
1280 Intro|            all things,’ and that ‘All knowledge is perception.’ This was
1281 Intro|           they began to be aware that knowledge was neither sense, nor yet
1282 Intro|              signification it was the knowledge, not of men, but of gods,
1283 Intro|              higher philosophy to be ‘Knowledge of being or essence,’— words
1284 Intro|              objects. Any pretence of knowledge which went beyond them implied
1285 Intro|        Admitting that, like all other knowledge, they are derived from experience,
1286 Intro|              our own the materials of knowledge. Regarded in any other point
1287 Intro|             system and order into the knowledge of our being; and yet, like
1288 Intro|              the limits of our actual knowledge on a subject which has given
1289 Intro|     deficiency of certain branches of knowledge; when science is able to
1290 Intro|           thought, or affirm that all knowledge is derived from experience
1291 Intro|               this first principle of knowledge is prior to experience.
1292 Intro|          nature of reflection. As our knowledge increases, our perception
1293 Intro|              should the doctrine that knowledge is sensation, in ancient
1294 Intro|              the nature and origin of knowledge appear to be wholly disconnected
1295 Intro|              the higher conception of knowledge. It is Protagoras who is
1296 Intro|              one maintaining that all knowledge is sensation; the other
1297 Intro|           examined.~By those who rest knowledge immediately upon sense,
1298 Intro|               is nearest to sense. As knowledge is reduced to sensation,
1299 Intro|            the narrower view of human knowledge. It seeks to fly but cannot:
1300 Intro|               Why the theory that all knowledge is sensation is allied to
1301 Intro|            conception of the mind, of knowledge, of conscience, of moral
1302 Intro|              and disappointed. In our knowledge of them the gulf remains
1303 Intro|            many imaginary subjects of knowledge of which enthusiastic persons
1304 Intro|             there is a weary waste of knowledge, falsely so-called. There
1305 Intro|               in which the desire for knowledge invents the materials of
1306 Intro|              word, are a real part of knowledge and may be of great value
1307 Intro|          adapted to new conditions of knowledge. It seeks to isolate itself
1308 Intro|              with our own.~c. But the knowledge of the mind is not to any
1309 Intro|              accurately defined man’s knowledge of himself and of the world.
1310 Intro|              any detailed or accurate knowledge. Later arises the reflection
1311 Intro|              shows how the increasing knowledge of nature and the increasing
1312 Intro|            does not contribute to our knowledge of it. The methods of science
1313 Intro|             it from other branches of knowledge.~a. First, we observe the
1314 Intro|           They fill up the vacancy of knowledge; they are to the mind what
1315 Intro|                Conscience, Will, Law, Knowledge, Internal and External Sense;
1316 Intro|             other great source of our knowledge of the mind, the observation
1317 Intro|               It is however a kind of knowledge which has a great interest
1318 Intro|         experiment upon them, and the knowledge thus acquired is not easily
1319 Intro|          comes back to us, not as new knowledge, but as a thing to which
1320 Intro|          recover it. A long-forgotten knowledge may be easily renewed and
1321 Intro|        regarded as a higher degree of knowledge when we not only know but
1322 Intro|             world or from one pole of knowledge we may travel to the other
1323 Intro|              not a connected unity of knowledge. Compared with the wealth
1324 Intro|             as of other beginnings of knowledge, that the attempt to put
1325 Intro|               faculties, the unity of knowledge, the unity of God and law.
1326 Intro|              important element in our knowledge of it. It is not impossible
1327 Intro|             of much importance to our knowledge of the mind from the investigations
1328 Text |           successfully in the path of knowledge and enquiry; and he is full
1329 Text |             different in any way from knowledge?~THEAETETUS: What?~SOCRATES:
1330 Text |             SOCRATES: Then wisdom and knowledge are the same?~THEAETETUS:
1331 Text |               my satisfaction—What is knowledge? Can we answer that question?
1332 Text |               say what you think that knowledge is.~THEAETETUS: Well, Socrates,
1333 Text |            you just now mentioned—are knowledge; and I would include the
1334 Text |            each and all of, them, are knowledge.~SOCRATES: Too much, Theaetetus,
1335 Text |          wanted to know the nature of knowledge in the abstract. Am I not
1336 Text |              not know what science or knowledge is, has no knowledge of
1337 Text |               or knowledge is, has no knowledge of the art or science of
1338 Text |              is asked what science or knowledge is, to give in answer the
1339 Text |             the question is, ‘What is knowledge?’ and he replies, ‘A knowledge
1340 Text |        knowledge?’ and he replies, ‘A knowledge of this or that.’~THEAETETUS:
1341 Text |            you a similar answer about knowledge, which is what you appear
1342 Text |            discovery of the nature of knowledge so small a matter, as just
1343 Text |          ascertain the true nature of knowledge, as well as of other things.~
1344 Text |               bring the many sorts of knowledge under one definition.~THEAETETUS:
1345 Text |      matchmakers, and have a thorough knowledge of what unions are likely
1346 Text |             my old question, ‘What is knowledge?’—and do not say that you
1347 Text |              as I can see at present, knowledge is perception.~SOCRATES:
1348 Text |           mere wind-egg:—You say that knowledge is perception?~THEAETETUS:
1349 Text |              important doctrine about knowledge; it is indeed the opinion
1350 Text |      existence, and being the same as knowledge is unerring?~THEAETETUS:
1351 Text |              can any one contend that knowledge is perception, or that to
1352 Text |               right in affirming that knowledge is only perception; and
1353 Text |               premises, perception is knowledge. Am I not right, Theaetetus,
1354 Text |              is or is not the same as knowledge; for this was the real point
1355 Text |              perception and sight and knowledge are admitted to be the same.~
1356 Text |               But he who saw, and has knowledge of that which he saw, remembers,
1357 Text |             man may have attained the knowledge of something, which he may
1358 Text |              then, the assertion that knowledge and perception are one,
1359 Text |               begin, and ask ‘What is knowledge?’ and yet, Theaetetus, what
1360 Text |             also, who maintained that knowledge is the same as perception.~
1361 Text |               a sharp and also a dull knowledge, and whether you can know
1362 Text |               position, that sense is knowledge, he would have made an assault
1363 Text |             you will consider whether knowledge and sensation are the same
1364 Text |             and the other branches of knowledge in which you are supposed
1365 Text |            because they excel them in knowledge? Is not the world full of
1366 Text |               creature has not such a knowledge of what conduces to health
1367 Text |              that they are matters of knowledge, may probably be right;
1368 Text |             identified perception and knowledge. And therefore let us draw
1369 Text |           SOCRATES: Yet perception is knowledge: so at least Theaetetus
1370 Text |            when we were asked what is knowledge, we no more answered what
1371 Text |              no more answered what is knowledge than what is not knowledge?~
1372 Text |            knowledge than what is not knowledge?~THEODORUS: I suppose not.~
1373 Text |             neither can we allow that knowledge is perception, certainly
1374 Text |               fear that the nature of knowledge, which is the main subject
1375 Text |           shade the other question of knowledge. Neither the one nor the
1376 Text |              of his conceptions about knowledge.~THEAETETUS: Very well;
1377 Text |            subject: you answered that knowledge is perception?~THEAETETUS:
1378 Text |             truth of anything, have a knowledge of that thing?~THEAETETUS:
1379 Text |             He cannot.~SOCRATES: Then knowledge does not consist in impressions
1380 Text |           therefore not in science or knowledge?~THEAETETUS: No.~SOCRATES:
1381 Text |              can never be the same as knowledge or science?~THEAETETUS:
1382 Text |            Clearly not, Socrates; and knowledge has now been most distinctly
1383 Text |               to find out rather what knowledge is than what it is not;
1384 Text |             for we no longer seek for knowledge in perception at all, but
1385 Text |             and once more say what is knowledge.~THEAETETUS: I cannot say,
1386 Text |         Socrates, that all opinion is knowledge, because there may be a
1387 Text |               venture to assert, that knowledge is true opinion: let this
1388 Text |              false; and do you define knowledge to be the true?~THEAETETUS:
1389 Text |             the sphere of being or of knowledge?~THEAETETUS: Certainly not.~
1390 Text |                when a person has this knowledge, and is considering something
1391 Text |             but not the other, and my knowledge of him does not accord with
1392 Text |             perceives one of you, his knowledge coincides with his perception,
1393 Text |          knows and perceives, and the knowledge of whom coincides with his
1394 Text |               to be deceived in their knowledge of objects, and ignorant.~
1395 Text |               has been a search after knowledge, of which we are assumed
1396 Text |              when we do not know what knowledge is, to be explaining the
1397 Text |           have or have not science or knowledge,’ as if we could understand
1398 Text |              we remain ignorant about knowledge; and at this moment we are
1399 Text |          employ them when deprived of knowledge or science.~THEAETETUS:
1400 Text |             know’ as meaning ‘to have knowledge.’~THEAETETUS: True.~SOCRATES:
1401 Text |          change, and say ‘to possess’ knowledge.~THEAETETUS: How do the
1402 Text |           possess’ and yet not ‘have’ knowledge in the sense of which I
1403 Text |           that the birds are kinds of knowledge, and that when we were children,
1404 Text |               the enclosure a kind of knowledge, he may be said to have
1405 Text |           which is the subject of the knowledge: and this is to know.~THEAETETUS:
1406 Text |              say that the chase after knowledge is of two kinds? one kind
1407 Text |            resume and get hold of the knowledge which he has long possessed,
1408 Text |     determined that the possession of knowledge is not the having or using
1409 Text |               it; for he may have the knowledge, not of this particular
1410 Text |          various numbers and forms of knowledge are flying about in the
1411 Text |             capture a certain sort of knowledge out of the general store,
1412 Text |               can the exchange of one knowledge for another ever become
1413 Text |             how can a man who has the knowledge of anything be ignorant
1414 Text |              but by reason of his own knowledge? And, again, is it not an
1415 Text |           another thing;—that, having knowledge present with him in his
1416 Text |       blindness make him see, as that knowledge can make him ignorant.~THEAETETUS:
1417 Text |               in making only forms of knowledge our birds: whereas there
1418 Text |             sometimes catch a form of knowledge, and sometimes a form of
1419 Text |        ignorance, but a true one from knowledge, about the same thing.~SOCRATES:
1420 Text |            think that he has captured knowledge and not ignorance?~THEAETETUS:
1421 Text |             ignorance and the form of knowledge, can he think that one of
1422 Text |              there are other forms of knowledge which distinguish the right
1423 Text |            opinion until we know what knowledge is; that must be first ascertained;
1424 Text |                what shall we say that knowledge is?—for we are not going
1425 Text |              What was it?~THEAETETUS: Knowledge was said by us to be true
1426 Text |              them, they judge without knowledge, and yet are rightly persuaded,
1427 Text |             opinion in law courts and knowledge are the same, the perfect
1428 Text |           have judged rightly without knowledge; and therefore I must infer
1429 Text |             combined with reason, was knowledge, but that the opinion which
1430 Text |              was out of the sphere of knowledge; and that things of which
1431 Text |           truly exercised, but has no knowledge; for he who cannot give
1432 Text |            reason for a thing, has no knowledge of that thing; but when
1433 Text |              then, he is perfected in knowledge and may be all that I have
1434 Text |              rational explanation, is knowledge?~THEAETETUS: Exactly.~SOCRATES:
1435 Text |          correct—for how can there be knowledge apart from definition and
1436 Text |               right in our idea about knowledge?~THEAETETUS: Yes; I think
1437 Text |            indispensable to a perfect knowledge of any subject; and if some
1438 Text |              the most perfect form of knowledge.~THEAETETUS: We must not.~
1439 Text |             found to exist apart from knowledge.~THEAETETUS: True.~SOCRATES:
1440 Text |              who gave this account of knowledge with uttering an unmeaning
1441 Text |              be true opinion, and not knowledge; for knowledge, as has been
1442 Text |                and not knowledge; for knowledge, as has been already remarked,
1443 Text |        instead of opinion has art and knowledge of the nature of a waggon,
1444 Text |               conceive that a man has knowledge of any element who at one
1445 Text |            are in this condition have knowledge.~SOCRATES: When a person
1446 Text |              one has not yet attained knowledge.~SOCRATES: And in like manner
1447 Text |              he will still be without knowledge?~THEAETETUS: Yes.~SOCRATES:
1448 Text |            attain to the exactness of knowledge.~THEAETETUS: It would seem
1449 Text |               a perfect definition of knowledge is a dream only. But perhaps
1450 Text |             not three explanations of knowledge, one of which must, as we
1451 Text |          adopted by him who maintains knowledge to be true opinion combined
1452 Text |               definition, then I have knowledge, but if not, opinion only.~
1453 Text |             of all the definitions of knowledge would have come to a pretty
1454 Text |             know is surely to acquire knowledge.~THEAETETUS: True.~SOCRATES:
1455 Text |            question is asked, What is knowledge? this fair argument will
1456 Text |            answer ‘Right opinion with knowledge,’—knowledge, that is, of
1457 Text |              opinion with knowledge,’—knowledge, that is, of difference,
1458 Text |            when we are asking what is knowledge, that the reply should only
1459 Text |           only be, right opinion with knowledge of difference or of anything!
1460 Text |         anything! And so, Theaetetus, knowledge is neither sensation nor
1461 Text |            that you have to say about knowledge to the birth?~THEAETETUS:


Timaeus
     Part
1462 Intro|           nature without any adequate knowledge of the parts, and from a
1463 Intro|          appreciate the conditions of knowledge to which he was subjected,
1464 Intro|          arising out of his imperfect knowledge and high aspirations, and
1465 Intro|               of further divisions of knowledge; and is becoming aware that
1466 Intro|         physics first in the order of knowledge, as in placing the body
1467 Intro|         example when intelligence and knowledge are said to be perfected
1468 Intro|              same distinction between knowledge and opinion which occurs
1469 Intro|               opinion or tradition of knowledge among you which is white
1470 Intro|               intelligent beings that knowledge of number which is derived
1471 Intro|          would be labour in vain.~The knowledge of the other gods is beyond
1472 Intro|          revolutions has given us the knowledge of number and time, the
1473 Intro|             as there are two kinds of knowledge, so there are two kinds
1474 Intro|                But he who seeks after knowledge and exercises the divine
1475 Intro|            disprove his theories. His knowledge was unequal; while in some
1476 Intro|        influence on the beginnings of knowledge. There was nothing behind
1477 Intro|          diminished, as the fields of knowledge have become more divided.
1478 Intro|            answered in the infancy of knowledge. The modern philosopher
1479 Intro|              undefined; the fields of knowledge were not parted off. They
1480 Intro|             the help of these all our knowledge of nature has been developed.
1481 Intro|        natural result of the state of knowledge and thought at which he
1482 Intro|              primaeval chaos of human knowledge. He would see all things
1483 Intro|               progress of science and knowledge. At first men personify
1484 Intro|             of the Platonic theory of knowledge expressed in an objective
1485 Intro|         figures of speech the void of knowledge.~The entire compound was
1486 Intro|           hand, we are conscious that knowledge is independent of time,
1487 Intro|               the subjectivity of all knowledge. ‘Non in tempore sed cum
1488 Intro|      something above sense, but above knowledge, which can only be described
1489 Intro|               the most certain of all knowledge, which we nevertheless only
1490 Intro|             He admits indeed that our knowledge of space is of a dreamy
1491 Intro|       appearance only, which a little knowledge of mathematics would enable
1492 Intro|            observe that although such knowledge is given to the inferior
1493 Intro|               is of opinion that such knowledge is granted to the gods only.
1494 Intro|             himself risen to a higher knowledge. He never reflects, how
1495 Intro|            almost maturity of natural knowledge.~We should also remember,
1496 Intro|             of the uncertainty of our knowledge of nature. The reason is
1497 Intro|              of ideal or mathematical knowledge. But the ancient philosopher
1498 Intro|             upon them by a more exact knowledge of geometry. The Atomists
1499 Intro|              children and there is no knowledge among you hoary with age,’
1500 Intro|             it, then intelligence and knowledge are necessarily perfected;’