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Charmides
     Part
   1 PreF |              work, especially of the Theaetetus, Sophist, and Politicus;
   2 PreF |          Campbell’s editions of the ‘Theaetetus,’ the ‘Sophist,’ and the ‘
   3 PreS |          later, which appears in the Theaetetus, Philebus, Sophist, Politicus,
   4 PreS |            the Parmenides and in the Theaetetus; and it is said to be expressed
   5 PreS |              and the Timaeus, or the Theaetetus and the Sophist, or the


Cratylus
     Part
   6 Intro|  Heracleiteans, whom here, as in the Theaetetus, he delights to ridicule.
   7 Intro|              he describes, as in the Theaetetus, the philosophy of Heracleitus


Euthydemus
     Part
   8 Intro|         Protagoras, Meno, Euthyphro, Theaetetus, Gorgias, Republic; the


Gorgias
     Part
   9 Intro|             dramatis personae in the Theaetetus, that the digressions have
  10 Intro|           and the philosopher in the Theaetetus).~There is an interesting
  11 Intro|            of the philosopher in the Theaetetus; and at the same time may
  12 Intro|           theory of morals which the Theaetetus bears to his theory of knowledge.~
  13 Intro|             that which occurs in the Theaetetus, of the midwifery of Socrates,


Lysis
     Part
  14 Intro|        especially the Protagoras and Theaetetus), no conclusion is arrived


Meno
     Part
  15 Intro|            recurs in the Gorgias and Theaetetus as well as in the Republic.
  16 Intro|              again introduced in the Theaetetus as an account of knowledge,
  17 Intro|          more fully developed in the Theaetetus. The lessons of Prodicus,
  18 Intro|             many of the Phaedrus and Theaetetus is still working in the


Parmenides
     Part
  19 Intro|          similar condemnation on the Theaetetus and Sophist, and therefore
  20 Intro|            they are mentioned in the Theaetetus, the Sophist, the Politicus,
  21 Intro|             Eleatic theories. In the Theaetetus a similar negative dialectic


Phaedo
     Part
  22 Intro|              the Introduction to the Theaetetus, Hermogenes has already
  23 Intro|         Phaedrus, Gorgias, Republic, Theaetetus. Without pretending to determine
  24 Intro|           sleep is not excluded. The Theaetetus also describes, in a digression,


Phaedrus
     Part
  25 Intro|            correlation of ideas. The Theaetetus, the Politicus, and the
  26 Intro|       compared with the Republic and Theaetetus, in both of which the philosopher


Philebus
     Part
  27 Intro|              the Philebus, as in the Theaetetus and Cratylus, with irony


Protagoras
     Part
  28 Intro|             attributed to him in the Theaetetus and elsewhere, or to his
  29 Intro|             as Theodorus says in the Theaetetus, are quite as agreeable


The Sophist
     Part
  30 Intro|         which is called by his name. Theaetetus himself is not distinguished
  31 Intro|              the necessity of taking Theaetetus along with him is several
  32 Intro|              reminiscence of the old Theaetetus in his remark that he will
  33 Intro|             claimed an affinity with Theaetetus, grounded on the likeness
  34 Intro|        lawyer and philosopher in the Theaetetus. The following are characteristic
  35 Intro|          speak of true falsehood, as Theaetetus does (Theaet.), is a contradiction
  36 Intro|           the Cratylus and Sophist. ‘Theaetetus is flying,’ is a sentence
  37 Intro|             quite as grammatical as ‘Theaetetus is sitting’; the difference
  38 Intro|              philosophy. Both in the Theaetetus and in the Sophist he recognizes
  39 Intro|        doctrine are described in the Theaetetus as obstinate persons who
  40 Intro|         Sophist is the sequel of the Theaetetus, and is connected with the
  41 Intro|             compare Introductions to Theaetetus and Parmenides). In the
  42 Intro|              and Parmenides). In the Theaetetus we sought to discover the
  43 Intro|          previous day, Theodorus and Theaetetus meet Socrates at the same
  44 Intro|            question by Theodorus and Theaetetus; and he at once replies
  45 Intro|            chooses as his respondent Theaetetus, whom he already knows,
  46 Intro|            plurality and unity? You, Theaetetus, have the might of youth,
  47 Intro|            them or not. For tell me, Theaetetus, do you understand what
  48 Intro|             am acquainted with them, Theaetetus, and know their ways better
  49 Intro|           example, in the sentence, ‘Theaetetus sits,’ which is not very
  50 Intro|             which is not very long, ‘Theaetetus’ is the subject, and in
  51 Intro|        subject, and in the sentence ‘Theaetetus flies,’ ‘Theaetetus’ is
  52 Intro|        sentence ‘Theaetetus flies,’ ‘Theaetetus’ is again the subject. But
  53 Intro|              man cannot imitate you, Theaetetus, without knowing you, but
  54 Text |             THE DIALOGUE: Theodorus, Theaetetus, Socrates. An Eleatic Stranger,
  55 Text |         Stranger, whom Theodorus and Theaetetus bring with them. The younger
  56 Text |           you to take a young person—Theaetetus, for example—unless you
  57 Text |        object to your proposal, that Theaetetus should respond, having already
  58 Text |      recommended by you to take him.~THEAETETUS: But are you sure, Stranger,
  59 Text |            You hear them applauding, Theaetetus; after that, there is nothing
  60 Text |          your friends and not of me.~THEAETETUS: I do not think that I shall
  61 Text |            can suggest a better way.~THEAETETUS: Indeed I cannot.~STRANGER:
  62 Text |              pattern of the greater?~THEAETETUS: Good.~STRANGER: What is
  63 Text |     interesting or important person.~THEAETETUS: He is not.~STRANGER: Yet
  64 Text |            of enquiry which we want.~THEAETETUS: Very good.~STRANGER: Let
  65 Text |           art, but some other power.~THEAETETUS: He is clearly a man of
  66 Text |            arts there are two kinds?~THEAETETUS: What are they?~STRANGER:
  67 Text |             called by a single name.~THEAETETUS: What do you mean? And what
  68 Text |              is said to be produced.~THEAETETUS: True.~STRANGER: And all
  69 Text |             this power of producing?~THEAETETUS: They are.~STRANGER: Then
  70 Text |          productive or creative art.~THEAETETUS: Very good.~STRANGER: Next
  71 Text |           may be called acquisitive.~THEAETETUS: Yes, that is the proper
  72 Text |         place the art of the angler?~THEAETETUS: Clearly in the acquisitive
  73 Text |              may be termed conquest?~THEAETETUS: That is implied in what
  74 Text |        conquest be again subdivided?~THEAETETUS: How?~STRANGER: Open force
  75 Text |             general name of hunting?~THEAETETUS: Yes.~STRANGER: And there
  76 Text |              not be further divided.~THEAETETUS: How would you make the
  77 Text |         living and of lifeless prey.~THEAETETUS: Yes, if both kinds exist.~
  78 Text |            be called animal hunting.~THEAETETUS: Yes.~STRANGER: And animal
  79 Text |              after animals who swim?~THEAETETUS: True.~STRANGER: And of
  80 Text |              the other in the water?~THEAETETUS: Certainly.~STRANGER: Fowling
  81 Text |            of all birds is included.~THEAETETUS: True.~STRANGER: The hunting
  82 Text |             general name of fishing.~THEAETETUS: Yes.~STRANGER: And this
  83 Text |            into two principal kinds?~THEAETETUS: What are they?~STRANGER:
  84 Text |          which takes them by a blow.~THEAETETUS: What do you mean, and how
  85 Text |         rightly called an enclosure.~THEAETETUS: Very true.~STRANGER: For
  86 Text |              be termed ‘enclosures’?~THEAETETUS: True.~STRANGER: And therefore
  87 Text |              something of that sort?~THEAETETUS: Yes.~STRANGER: The other
  88 Text |         called striking, unless you, Theaetetus, can find some better name?~
  89 Text |           can find some better name?~THEAETETUS: Never mind the name—what
  90 Text |            or spearing by firelight.~THEAETETUS: True.~STRANGER: And the
  91 Text |             are barbed at the point.~THEAETETUS: Yes, that is the term.~
  92 Text |              spears are mostly used.~THEAETETUS: Yes, it is often called
  93 Text |             only one kind remaining.~THEAETETUS: What is that?~STRANGER:
  94 Text |             of that mode of fishing, Theaetetus?~THEAETETUS: I suspect that
  95 Text |              of fishing, Theaetetus?~THEAETETUS: I suspect that we have
  96 Text |          aspalieutike, anaspasthai).~THEAETETUS: The result has been quite
  97 Text |          find out what a Sophist is.~THEAETETUS: By all means.~STRANGER:
  98 Text |         skilled artist or unskilled?~THEAETETUS: True.~STRANGER: And shall
  99 Text |        thorough master of his craft?~THEAETETUS: Certainly not unskilled,
 100 Text |           supposed to have some art.~THEAETETUS: What art?~STRANGER: By
 101 Text |             it never occurred to us.~THEAETETUS: Who are cousins?~STRANGER:
 102 Text |              angler and the Sophist.~THEAETETUS: In what way are they related?~
 103 Text |          appear to me to be hunters.~THEAETETUS: How the Sophist? Of the
 104 Text |            animals and land animals?~THEAETETUS: Yes.~STRANGER: And you
 105 Text |             were many kinds of them?~THEAETETUS: Certainly.~STRANGER: Thus
 106 Text |       acquiring, take the same road?~THEAETETUS: So it would appear.~STRANGER:
 107 Text |           animals which are in them.~THEAETETUS: Very true.~STRANGER: While
 108 Text |           animals which are in them.~THEAETETUS: What do you mean?~STRANGER:
 109 Text |             two principal divisions.~THEAETETUS: What are they?~STRANGER:
 110 Text |           the other of wild animals.~THEAETETUS: But are tame animals ever
 111 Text |             alternatives you prefer.~THEAETETUS: I should say, Stranger,
 112 Text |              animals into two parts.~THEAETETUS: How shall we make the division?~
 113 Text |            as hunting with violence.~THEAETETUS: Very good.~STRANGER: But
 114 Text |          word the art of persuasion.~THEAETETUS: True.~STRANGER: And of
 115 Text |             be said to be two kinds?~THEAETETUS: What are they?~STRANGER:
 116 Text |       private, and the other public.~THEAETETUS: Yes; each of them forms
 117 Text |              the other brings gifts.~THEAETETUS: I do not understand you.~
 118 Text |         manner in which lovers hunt.~THEAETETUS: To what do you refer?~STRANGER:
 119 Text |       addition to other inducements.~THEAETETUS: Most true.~STRANGER: Let
 120 Text |               to be the amatory art.~THEAETETUS: Certainly.~STRANGER: But
 121 Text |              making things pleasant.~THEAETETUS: Certainly.~STRANGER: And
 122 Text |              called by another name?~THEAETETUS: To be sure.~STRANGER: And
 123 Text |              name? Will you tell me?~THEAETETUS: It is obvious enough; for
 124 Text |       described.~STRANGER: Then now, Theaetetus, his art may be traced as
 125 Text |              such is the conclusion.~THEAETETUS: Just so.~STRANGER: Let
 126 Text |            of which we are speaking.~THEAETETUS: In what respect?~STRANGER:
 127 Text |             the other with exchange.~THEAETETUS: There were.~STRANGER: And
 128 Text |            and the other of selling.~THEAETETUS: Let us assume that.~STRANGER:
 129 Text |              divided into two parts.~THEAETETUS: How?~STRANGER: There is
 130 Text |              of the works of others.~THEAETETUS: Certainly.~STRANGER: And
 131 Text |             whole, termed retailing?~THEAETETUS: Yes.~STRANGER: And that
 132 Text |            exchange of the merchant?~THEAETETUS: To be sure.~STRANGER: And
 133 Text |      received in exchange for money.~THEAETETUS: What do you mean?~STRANGER:
 134 Text |          kind you surely understand.~THEAETETUS: Yes.~STRANGER: Take music
 135 Text |              sells meats and drinks?~THEAETETUS: To be sure he may.~STRANGER:
 136 Text |      exchanging his wares for money?~THEAETETUS: Certainly I should.~STRANGER:
 137 Text |          name germane to the matter?~THEAETETUS: Certainly.~STRANGER: The
 138 Text |            other kinds of knowledge.~THEAETETUS: Of course.~STRANGER: The
 139 Text |            me the name of the other.~THEAETETUS: He must be the Sophist,
 140 Text |             the knowledge of virtue.~THEAETETUS: Quite true.~STRANGER: And
 141 Text |           still be called a Sophist?~THEAETETUS: Certainly.~STRANGER: Then
 142 Text |          would again term Sophistry?~THEAETETUS: I must, if I am to keep
 143 Text |         another aspect of sophistry.~THEAETETUS: What is it?~STRANGER: In
 144 Text |           combative or fighting art.~THEAETETUS: There was.~STRANGER: Perhaps
 145 Text |             we had better divide it.~THEAETETUS: What shall be the divisions?~
 146 Text |           another of the pugnacious.~THEAETETUS: Very good.~STRANGER: That
 147 Text |           some such name as violent.~THEAETETUS: True.~STRANGER: And when
 148 Text |           may be termed controversy?~THEAETETUS: Yes.~STRANGER: And controversy
 149 Text |     controversy may be of two kinds.~THEAETETUS: What are they?~STRANGER:
 150 Text |             is forensic controversy.~THEAETETUS: Yes.~STRANGER: And there
 151 Text |         commonly called disputation?~THEAETETUS: Yes, that is the name.~
 152 Text |              to receive one from us.~THEAETETUS: No; for the different sorts
 153 Text |             argumentation (Eristic)?~THEAETETUS: Certainly.~STRANGER: And
 154 Text |           and the other makes money.~THEAETETUS: Very true.~STRANGER: Suppose
 155 Text |            these two classes a name.~THEAETETUS: Let us do so.~STRANGER:
 156 Text |       loquacity: such is my opinion.~THEAETETUS: That is the common name
 157 Text |              it is your turn to say.~THEAETETUS: There is only one true
 158 Text |         argument has already proven.~THEAETETUS: Certainly.~STRANGER: How
 159 Text |          with one hand, as they say!~THEAETETUS: Then you must catch him
 160 Text |           have names among servants?~THEAETETUS: Yes, there are many such;
 161 Text |     straining, winnowing, threshing.~THEAETETUS: Certainly.~STRANGER: And
 162 Text |    expressions are used in the arts.~THEAETETUS: Of what are they to be
 163 Text |        implied a notion of division.~THEAETETUS: Yes.~STRANGER: Then if,
 164 Text |           that art to have one name?~THEAETETUS: And what is the name of
 165 Text |        discerning or discriminating.~THEAETETUS: Very good.~STRANGER: Think
 166 Text |              you cannot divide this.~THEAETETUS: I should have to think
 167 Text |           the better from the worse.~THEAETETUS: I see now what you mean.~
 168 Text |            better, I do know a name.~THEAETETUS: What is it?~STRANGER: Every
 169 Text |            is called a purification.~THEAETETUS: Yes, that is the usual
 170 Text |        purification is of two kinds.~THEAETETUS: Perhaps so, if he were
 171 Text |    comprehended under a single name.~THEAETETUS: What are they, and what
 172 Text |              are thought ridiculous.~THEAETETUS: Very true.~STRANGER: There
 173 Text |              are thought ridiculous, Theaetetus; but then the dialectical
 174 Text |            understand to be her aim.~THEAETETUS: Yes, I understand; and
 175 Text |        further the first of the two.~THEAETETUS: Whatever line of division
 176 Text |      distinct from vice in the soul?~THEAETETUS: Certainly.~STRANGER: And
 177 Text |            cast out whatever is bad?~THEAETETUS: True.~STRANGER: Then any
 178 Text |        properly called purification?~THEAETETUS: Yes.~STRANGER: And in the
 179 Text |         there are two kinds of evil.~THEAETETUS: What are they?~STRANGER:
 180 Text |              the other to deformity.~THEAETETUS: I do not understand.~STRANGER:
 181 Text |            and discord are the same.~THEAETETUS: To this, again, I know
 182 Text |    originating in some disagreement?~THEAETETUS: Just that.~STRANGER: And
 183 Text |           which is always unsightly?~THEAETETUS: Exactly.~STRANGER: And
 184 Text |             in the souls of bad men?~THEAETETUS: Certainly.~STRANGER: And
 185 Text |           yet they must all be akin?~THEAETETUS: Of course.~STRANGER: Then
 186 Text |             and disease of the soul?~THEAETETUS: Most true.~STRANGER: And
 187 Text |             of the want of symmetry?~THEAETETUS: Clearly of the want of
 188 Text |    voluntarily ignorant of anything?~THEAETETUS: Certainly not.~STRANGER:
 189 Text |          understanding is perverted?~THEAETETUS: True.~STRANGER: Then we
 190 Text |              and devoid of symmetry?~THEAETETUS: Very true.~STRANGER: Then
 191 Text |             a disease of the soul...~THEAETETUS: Yes.~STRANGER: And there
 192 Text |           will not allow to be vice.~THEAETETUS: I certainly admit what
 193 Text |          with the two bodily states?~THEAETETUS: What are they?~STRANGER:
 194 Text |              has to do with disease.~THEAETETUS: True.~STRANGER: And where
 195 Text |              which is most required?~THEAETETUS: That certainly appears
 196 Text |       rightly said to be the remedy?~THEAETETUS: True.~STRANGER: And of
 197 Text |           two principal ones. Think.~THEAETETUS: I will.~STRANGER: I believe
 198 Text |             answer to this question.~THEAETETUS: How?~STRANGER: If we can
 199 Text |              divisions of ignorance.~THEAETETUS: Well, and do you see what
 200 Text |              ignorance put together.~THEAETETUS: What is it?~STRANGER: When
 201 Text |             errors of the intellect.~THEAETETUS: True.~STRANGER: And this,
 202 Text |              the title of stupidity.~THEAETETUS: True.~STRANGER: What name,
 203 Text |              which gets rid of this?~THEAETETUS: The instruction which you
 204 Text |            the world.~STRANGER: Yes, Theaetetus, and by nearly all Hellenes.
 205 Text |             of any further division.~THEAETETUS: We have.~STRANGER: I think
 206 Text |              a division is possible.~THEAETETUS: Where?~STRANGER: Of education,
 207 Text |       rougher, and another smoother.~THEAETETUS: How are we to distinguish
 208 Text |          general term of admonition.~THEAETETUS: True.~STRANGER: But whereas
 209 Text |        trouble and does little good—~THEAETETUS: There they are quite right.~
 210 Text |              conceit in another way.~THEAETETUS: In what way?~STRANGER:
 211 Text |          what he knows, and no more.~THEAETETUS: That is certainly the best
 212 Text |               For all these reasons, Theaetetus, we must admit that refutation
 213 Text |            to be fairest and purest.~THEAETETUS: Very true.~STRANGER: And
 214 Text |          afraid to say the Sophists.~THEAETETUS: Why?~STRANGER: Lest we
 215 Text |              too high a prerogative.~THEAETETUS: Yet the Sophist has a certain
 216 Text |             if proper care is taken.~THEAETETUS: Likely enough.~STRANGER:
 217 Text |    nobly-descended art of Sophistry.~THEAETETUS: Very well; and yet, considering
 218 Text |              others to set upon him.~THEAETETUS: True.~STRANGER: First let
 219 Text |              after wealth and youth.~THEAETETUS: Yes.~STRANGER: In the second
 220 Text |            in the goods of the soul.~THEAETETUS: Certainly.~STRANGER: In
 221 Text |              the same sort of wares.~THEAETETUS: Yes; and in the fourth
 222 Text |           professed the eristic art.~THEAETETUS: True.~STRANGER: The sixth
 223 Text |            obstructive to knowledge.~THEAETETUS: Very true.~STRANGER: Do
 224 Text |          tending, is not understood.~THEAETETUS: I should imagine this to
 225 Text |    especially characteristic of him.~THEAETETUS: To what are you referring?~
 226 Text |              that he was a disputer?~THEAETETUS: We were.~STRANGER: And
 227 Text |              the art of disputation?~THEAETETUS: Certainly he does.~STRANGER:
 228 Text |         invisible to men in general?~THEAETETUS: At any rate, he is said
 229 Text |             and earth, and the like?~THEAETETUS: Certainly he disputes,
 230 Text |           their own skill to others.~THEAETETUS: Undoubtedly.~STRANGER:
 231 Text |           about politics in general?~THEAETETUS: Why, no one would have
 232 Text |              he who likes may learn.~THEAETETUS: I suppose that you are
 233 Text |          disputing about all things?~THEAETETUS: Certainly; there does not
 234 Text |          duller sight do not appear.~THEAETETUS: To what are you alluding?
 235 Text |           can understand all things.~THEAETETUS: Happy would mankind be
 236 Text |        manner against him who knows?~THEAETETUS: He cannot.~STRANGER: Then
 237 Text |             such a mysterious power?~THEAETETUS: To what do you refer?~STRANGER:
 238 Text |          willing to learn their art.~THEAETETUS: They certainly would not.~
 239 Text |      STRANGER: But they are willing.~THEAETETUS: Yes, they are.~STRANGER:
 240 Text |            about which they dispute?~THEAETETUS: Certainly.~STRANGER: And
 241 Text |            dispute about all things?~THEAETETUS: True.~STRANGER: And therefore,
 242 Text |          they appear to be all-wise?~THEAETETUS: Certainly.~STRANGER: But
 243 Text |              shown to be impossible.~THEAETETUS: Impossible, of course.~
 244 Text |              which is not the truth?~THEAETETUS: Exactly; no better description
 245 Text |          clearly explain his nature.~THEAETETUS: What is it?~STRANGER: I
 246 Text |             things, by a single art.~THEAETETUS: All things?~STRANGER: I
 247 Text |     understand the meaning of ‘all.’~THEAETETUS: No, I do not.~STRANGER:
 248 Text |              also animals and trees.~THEAETETUS: What do you mean?~STRANGER:
 249 Text |           and me, and all creatures.~THEAETETUS: What would he mean by ‘
 250 Text |           sell them for a few pence.~THEAETETUS: That must be a jest.~STRANGER:
 251 Text |            time, is not that a jest?~THEAETETUS: Certainly.~STRANGER: And
 252 Text |              of jest than imitation?~THEAETETUS: Certainly not; and imitation
 253 Text |            making whatever he likes.~THEAETETUS: Certainly.~STRANGER: And
 254 Text |         wisest of men in all things?~THEAETETUS: Yes; why should there not
 255 Text |     overturned by the facts of life?~THEAETETUS: That is my view, as far
 256 Text |             about which he disputes?~THEAETETUS: But how can he, Stranger?
 257 Text |             of magicians and mimics.~THEAETETUS: Certainly we must.~STRANGER:
 258 Text |           decidedly will not escape.~THEAETETUS: What is that?~STRANGER:
 259 Text |      inference that he is a juggler.~THEAETETUS: Precisely my own opinion
 260 Text |              ever escape in triumph.~THEAETETUS: Well said; and let us do
 261 Text |         desired form is to be found.~THEAETETUS: Will you tell me first
 262 Text |              its appropriate colour.~THEAETETUS: Is not this always the
 263 Text |          disregarding the real ones.~THEAETETUS: Quite true.~STRANGER: And
 264 Text |            call a likeness or image?~THEAETETUS: Yes.~STRANGER: And may
 265 Text |              art of likeness-making?~THEAETETUS: Let that be the name.~STRANGER:
 266 Text |             and are not really like?~THEAETETUS: Certainly.~STRANGER: There
 267 Text |      painting, and in all imitation.~THEAETETUS: Of course.~STRANGER: And
 268 Text |            an image, phantastic art?~THEAETETUS: Most fairly.~STRANGER:
 269 Text |           art of making appearances?~THEAETETUS: True.~STRANGER: I was doubtful
 270 Text |            into an impossible place.~THEAETETUS: Yes, he has.~STRANGER:
 271 Text |          into giving a hasty answer?~THEAETETUS: May I ask to what you are
 272 Text |             a contradiction? Indeed, Theaetetus, the task is a difficult
 273 Text |             task is a difficult one.~THEAETETUS: Why?~STRANGER: He who says
 274 Text |             of the words themselves?~THEAETETUS: Never mind about me; I
 275 Text |          forbidden word ‘not-being’?~THEAETETUS: Certainly we do.~STRANGER:
 276 Text |          would make to the enquirer?~THEAETETUS: That is a difficult question,
 277 Text |             applicable to any being.~THEAETETUS: None, certainly.~STRANGER:
 278 Text |               then not to something.~THEAETETUS: Of course not.~STRANGER:
 279 Text |             all being is impossible.~THEAETETUS: Impossible.~STRANGER: You
 280 Text |             must say some one thing?~THEAETETUS: Yes.~STRANGER: Some in
 281 Text |              plural (tines) of many?~THEAETETUS: Exactly.~STRANGER: Then
 282 Text |              say absolutely nothing.~THEAETETUS: Most assuredly.~STRANGER:
 283 Text |               does not speak at all.~THEAETETUS: The difficulty of the argument
 284 Text |            foundation of the matter.~THEAETETUS: What do you mean? Do not
 285 Text |           some other thing which is?~THEAETETUS: Certainly.~STRANGER: But
 286 Text |     attributed to that which is not?~THEAETETUS: Impossible.~STRANGER: And
 287 Text |              among things which are?~THEAETETUS: Yes, surely number, if
 288 Text |              the singular or plural?~THEAETETUS: The argument implies that
 289 Text |         which is not without number?~THEAETETUS: How indeed?~STRANGER: When
 290 Text |              plurality to not-being?~THEAETETUS: Certainly.~STRANGER: But,
 291 Text |              we not attribute unity?~THEAETETUS: Manifestly.~STRANGER: Nevertheless,
 292 Text |        attribute being to not-being?~THEAETETUS: Most true.~STRANGER: Do
 293 Text |          unspeakable, indescribable?~THEAETETUS: Quite true.~STRANGER: But,
 294 Text |              is the greatest of all.~THEAETETUS: What! is there a greater
 295 Text |             as he makes the attempt.~THEAETETUS: What do you mean? Speak
 296 Text |       not-being.’ Do you understand?~THEAETETUS: Yes.~STRANGER: And a little
 297 Text |        indescribable: do you follow?~THEAETETUS: I do after a fashion.~STRANGER:
 298 Text |       contradict what I said before?~THEAETETUS: Clearly.~STRANGER: And
 299 Text |           speak of not-being as one?~THEAETETUS: Yes.~STRANGER: And when
 300 Text |           refer to not-being as one?~THEAETETUS: Certainly.~STRANGER: And
 301 Text |         would imply a form of unity.~THEAETETUS: Quite true.~STRANGER: How,
 302 Text |             the experiment with you.~THEAETETUS: What do you mean?~STRANGER:
 303 Text |     existence or unity or plurality.~THEAETETUS: It would be a strange boldness
 304 Text |              be got out of his hole.~THEAETETUS: Most true.~STRANGER: And
 305 Text |           and I should like to know, Theaetetus, how we can possibly answer
 306 Text |              the younker’s question?~THEAETETUS: We shall doubtless tell
 307 Text |         duplicates.~STRANGER: I see, Theaetetus, that you have never made
 308 Text |         acquaintance of the Sophist.~THEAETETUS: Why do you think so?~STRANGER:
 309 Text |          eyes shut, or to have none.~THEAETETUS: What do you mean?~STRANGER:
 310 Text |             is asking about an idea.~THEAETETUS: What can he mean?~STRANGER:
 311 Text |             your ground against him?~THEAETETUS: How, Stranger, can I describe
 312 Text |          thing, or what do you mean?~THEAETETUS: Certainly not another true
 313 Text |           true that which really is?~THEAETETUS: Yes.~STRANGER: And the
 314 Text |            the opposite of the true?~THEAETETUS: Exactly.~STRANGER: A resemblance,
 315 Text |            if, as you say, not true?~THEAETETUS: Nay, but it is in a certain
 316 Text |            say, not in a true sense?~THEAETETUS: Yes; it is in reality only
 317 Text |            in reality really unreal.~THEAETETUS: In what a strange complication
 318 Text |              existence of not-being.~THEAETETUS: Yes, indeed, I see.~STRANGER:
 319 Text |        falling into a contradiction.~THEAETETUS: How do you mean? And where
 320 Text |         falsely, or what do we mean?~THEAETETUS: There is nothing else to
 321 Text |             truth:—You would assent?~THEAETETUS: Certainly.~STRANGER: You
 322 Text |          opinion thinks what is not?~THEAETETUS: Of course.~STRANGER: Does
 323 Text |              certain sense they are?~THEAETETUS: Things that are not must
 324 Text |           exist do not exist at all?~THEAETETUS: Yes.~STRANGER: And here,
 325 Text |           here, again, is falsehood?~THEAETETUS: Falsehood—yes.~STRANGER:
 326 Text |             of things which are not.~THEAETETUS: There is no other way in
 327 Text |   unthinkable? Do you see his point, Theaetetus?~THEAETETUS: Of course he
 328 Text |           see his point, Theaetetus?~THEAETETUS: Of course he will say that
 329 Text |           very numerous and obvious.~THEAETETUS: They are indeed.~STRANGER:
 330 Text |            they are really infinite.~THEAETETUS: If that is the case, we
 331 Text |     faint-hearted as to give him up?~THEAETETUS: Certainly not, I should
 332 Text |              such a sturdy argument?~THEAETETUS: To be sure I will.~STRANGER:
 333 Text |              urgent request to make.~THEAETETUS: Which is—?~STRANGER: That
 334 Text |            regard me as a parricide.~THEAETETUS: And why?~STRANGER: Because,
 335 Text |              the other hand, is not.~THEAETETUS: Some attempt of the kind
 336 Text |           ridiculous contradictions.~THEAETETUS: Most true.~STRANGER: And
 337 Text |          have to give the matter up.~THEAETETUS: Nothing in the world should
 338 Text |        request which I wish to make.~THEAETETUS: What is it?~STRANGER: You
 339 Text |             heart for this argument?~THEAETETUS: I did.~STRANGER: I tremble
 340 Text |      entirely out of regard for you.~THEAETETUS: There is no reason for
 341 Text |           road which I must take is—~THEAETETUS: Which?—Let me hear.~STRANGER:
 342 Text |              quite clear about them.~THEAETETUS: Say more distinctly what
 343 Text |             a light and easy strain.~THEAETETUS: How?~STRANGER: As if we
 344 Text |             of them without offence—~THEAETETUS: What thing?~STRANGER: That
 345 Text |              or left us behind them.~THEAETETUS: How do you mean?~STRANGER:
 346 Text |   separations and mixtures,—tell me, Theaetetus, do you understand what
 347 Text |          what a fix we are about it.~THEAETETUS: I see.~STRANGER: And very
 348 Text |            equally ignorant of both.~THEAETETUS: I dare say.~STRANGER: And
 349 Text |            the terms just mentioned.~THEAETETUS: True.~STRANGER: The consideration
 350 Text |          captain and leader of them.~THEAETETUS: Of what are you speaking?
 351 Text |            follow close at my heels, Theaetetus. For the right method, I
 352 Text |            will be one and not two.’~THEAETETUS: Very true.~STRANGER: But
 353 Text |            to both of them together?~THEAETETUS: Quite likely.~STRANGER: ‘
 354 Text |         still be resolved into one.’~THEAETETUS: Most true.~STRANGER: ‘Since,
 355 Text |       dualists or of the pluralists?~THEAETETUS: Certainly not.~STRANGER:
 356 Text |           what they mean by ‘being’?~THEAETETUS: By all means.~STRANGER:
 357 Text |               Yes,’ they will reply.~THEAETETUS: True.~STRANGER: And there
 358 Text |              which you call ‘being’?~THEAETETUS: ‘Yes.’~STRANGER: And is
 359 Text |             names to the same thing?~THEAETETUS: What will be their answer,
 360 Text |               STRANGER: It is clear, Theaetetus, that he who asserts the
 361 Text |          this or any other question.~THEAETETUS: Why so?~STRANGER: To admit
 362 Text |         unity, is surely ridiculous?~THEAETETUS: Certainly.~STRANGER: And
 363 Text |             that a name is anything?~THEAETETUS: How so?~STRANGER: To distinguish
 364 Text |              thing, implies duality.~THEAETETUS: Yes.~STRANGER: And yet
 365 Text |           name, and of nothing else.~THEAETETUS: True.~STRANGER: And the
 366 Text |          will represent a mere name.~THEAETETUS: Certainly.~STRANGER: And
 367 Text |             is, or the same with it?~THEAETETUS: To be sure they would,
 368 Text |         these, must also have parts.~THEAETETUS: True.~STRANGER: Yet that
 369 Text |             and a whole, may be one?~THEAETETUS: Certainly.~STRANGER: But
 370 Text |            cannot be absolute unity?~THEAETETUS: Why not?~STRANGER: Because,
 371 Text |              absolutely indivisible.~THEAETETUS: Certainly.~STRANGER: But
 372 Text |              will contradict reason.~THEAETETUS: I understand.~STRANGER:
 373 Text |         being is not a whole at all?~THEAETETUS: That is a hard alternative
 374 Text |             therefore more than one.~THEAETETUS: Yes.~STRANGER: And yet
 375 Text |         something of its own nature?~THEAETETUS: Certainly.~STRANGER: Upon
 376 Text |               will become not-being?~THEAETETUS: True.~STRANGER: And, again,
 377 Text |          have their separate nature.~THEAETETUS: Yes.~STRANGER: But if the
 378 Text |          never have come into being.~THEAETETUS: Why so?~STRANGER: Because
 379 Text |              generation as existing.~THEAETETUS: Yes, that certainly appears
 380 Text |              whole of that quantity.~THEAETETUS: Exactly.~STRANGER: And
 381 Text |          being is either one or two.~THEAETETUS: The difficulties which
 382 Text |     comprehend as that of not-being.~THEAETETUS: Then now we will go to
 383 Text |         about the nature of essence.~THEAETETUS: How is that?~STRANGER:
 384 Text |            hear of nothing but body.~THEAETETUS: I have often met with such
 385 Text |              Between the two armies, Theaetetus, there is always an endless
 386 Text |            concerning these matters.~THEAETETUS: True.~STRANGER: Let us
 387 Text |             which they call essence.~THEAETETUS: How shall we get it out
 388 Text |            tell you what we must do?~THEAETETUS: What?~STRANGER: Let us,
 389 Text |             but seekers after truth.~THEAETETUS: Very good.~STRANGER: Then
 390 Text |           and do you interpret them.~THEAETETUS: Agreed.~STRANGER: Let them
 391 Text |            thing as a mortal animal.~THEAETETUS: Of course they would.~STRANGER:
 392 Text |             be a body having a soul?~THEAETETUS: Certainly they do.~STRANGER:
 393 Text |              something which exists?~THEAETETUS: True.~STRANGER: And do
 394 Text |           wise, and another foolish?~THEAETETUS: Certainly.~STRANGER: And
 395 Text |              opposite circumstances?~THEAETETUS: Yes, they do.~STRANGER:
 396 Text |           admitted by them to exist?~THEAETETUS: Certainly.~STRANGER: And,
 397 Text |              are they all invisible?~THEAETETUS: They would say that hardly
 398 Text |             that they are corporeal?~THEAETETUS: They would distinguish:
 399 Text |         corporeal.~STRANGER: Verily, Theaetetus, I perceive a great improvement
 400 Text |              squeeze in their hands.~THEAETETUS: That is pretty much their
 401 Text |       nothing of their own to offer.~THEAETETUS: What is the notion? Tell
 402 Text |            of being is simply power.~THEAETETUS: They accept your suggestion,
 403 Text |            is established with them.~THEAETETUS: Agreed.~STRANGER: Let us
 404 Text |            shall be the interpreter.~THEAETETUS: I will.~STRANGER: To them
 405 Text |             essence from generation?~THEAETETUS: ‘Yes,’ they reply.~STRANGER:
 406 Text |       generation or becoming varies?~THEAETETUS: Yes; that is what we should
 407 Text |          with our recent definition?~THEAETETUS: What definition?~STRANGER:
 408 Text |          another. Perhaps your ears, Theaetetus, may fail to catch their
 409 Text |          been accustomed to hear it.~THEAETETUS: And what is their answer?~
 410 Text |          aborigines about existence.~THEAETETUS: What was that?~STRANGER:
 411 Text |      sufficient definition of being?~THEAETETUS: True.~STRANGER: They deny
 412 Text |              is applicable to being.~THEAETETUS: And is there not some truth
 413 Text |           being or essence is known.~THEAETETUS: There can be no doubt that
 414 Text |         neither any share in either?~THEAETETUS: Clearly, neither has any
 415 Text |            acted upon, as we affirm.~THEAETETUS: True.~STRANGER: And, O
 416 Text |              an everlasting fixture?~THEAETETUS: That would be a dreadful
 417 Text |          that has mind and not life?~THEAETETUS: How is that possible?~STRANGER:
 418 Text |            soul which contains them?~THEAETETUS: And in what other way can
 419 Text |          remains absolutely unmoved? THEAETETUS: All three suppositions
 420 Text |             and that which is moved.~THEAETETUS: Certainly.~STRANGER: Then,
 421 Text |           Certainly.~STRANGER: Then, Theaetetus, our inference is, that
 422 Text |             or belonging to any one.~THEAETETUS: Quite true.~STRANGER: And
 423 Text |           too mind has no existence.~THEAETETUS: How so?~STRANGER: Do you
 424 Text |         without a principle of rest?~THEAETETUS: Certainly not.~STRANGER:
 425 Text |             into existence anywhere?~THEAETETUS: No.~STRANGER: And surely
 426 Text |          confidently about anything.~THEAETETUS: Yes, with all our might.~
 427 Text |         definition of being and all.~THEAETETUS: Most true.~STRANGER: And
 428 Text |              a fair notion of being?~THEAETETUS: Yes truly.~STRANGER: Alas,
 429 Text |           Yes truly.~STRANGER: Alas, Theaetetus, methinks that we are now
 430 Text |       enquiry into the nature of it.~THEAETETUS: What do you mean?~STRANGER:
 431 Text |           are saying something good?~THEAETETUS: I certainly thought that
 432 Text |           that all was hot and cold?~THEAETETUS: What were they? Will you
 433 Text |            and then we shall get on.~THEAETETUS: True.~STRANGER: Would you
 434 Text |           opposition to one another?~THEAETETUS: Of course.~STRANGER: And
 435 Text |          either of them equally are?~THEAETETUS: I should.~STRANGER: And
 436 Text |        either of them are in motion?~THEAETETUS: Certainly not.~STRANGER:
 437 Text |          when you say that they are?~THEAETETUS: Of course not.~STRANGER:
 438 Text |           you declare that they are.~THEAETETUS: Truly we seem to have an
 439 Text |       something different from them.~THEAETETUS: So it would appear.~STRANGER:
 440 Text |       neither in motion nor at rest.~THEAETETUS: That is very much the truth.~
 441 Text |         notion of being in his mind?~THEAETETUS: Where, indeed?~STRANGER:
 442 Text |           classes. Is this possible?~THEAETETUS: Utterly impossible.~STRANGER:
 443 Text |            we ought to bear in mind.~THEAETETUS: What?~STRANGER: When we
 444 Text |         difficulty:—do you remember?~THEAETETUS: To be sure.~STRANGER: And
 445 Text |              difficulty about being?~THEAETETUS: I should say, Stranger,
 446 Text |         without any great discredit.~THEAETETUS: Very good.~STRANGER: Let
 447 Text |             names of the same thing.~THEAETETUS: Give an example.~STRANGER:
 448 Text |          many, and under many names.~THEAETETUS: That is true.~STRANGER:
 449 Text |             be the height of wisdom.~THEAETETUS: Certainly, I have.~STRANGER:
 450 Text |            as to our former friends.~THEAETETUS: What questions?~STRANGER:
 451 Text |         Which of these alternatives, Theaetetus, will they prefer?~THEAETETUS:
 452 Text |        Theaetetus, will they prefer?~THEAETETUS: I have nothing to answer
 453 Text |         participate in being at all.~THEAETETUS: They cannot.~STRANGER:
 454 Text |              participating in being?~THEAETETUS: No.~STRANGER: Then by this
 455 Text |            they ‘are’ truly at rest.~THEAETETUS: Just so.~STRANGER: Again,
 456 Text |             there were no admixture.~THEAETETUS: True.~STRANGER: Most ridiculous
 457 Text |              the name of that other.~THEAETETUS: Why so?~STRANGER: Why,
 458 Text |            audibly contradicts them.~THEAETETUS: Precisely so; a very true
 459 Text |            another—what will follow?~THEAETETUS: Even I can solve that riddle.~
 460 Text |          that riddle.~STRANGER: How?~THEAETETUS: Why, because motion itself
 461 Text |          this is utterly impossible.~THEAETETUS: Of course.~STRANGER: Then
 462 Text |            third hypothesis remains.~THEAETETUS: True.~STRANGER: For, surely,
 463 Text |          some things and others not.~THEAETETUS: Certainly.~STRANGER: And
 464 Text |              found to be impossible.~THEAETETUS: Yes.~STRANGER: Every one
 465 Text |         communion of some with some.~THEAETETUS: Quite true.~STRANGER: This
 466 Text |              other, while others do.~THEAETETUS: Of course.~STRANGER: And
 467 Text |         cannot be joined to another.~THEAETETUS: True.~STRANGER: But does
 468 Text |          required in order to do so?~THEAETETUS: Art is required.~STRANGER:
 469 Text |        required.~STRANGER: What art?~THEAETETUS: The art of grammar.~STRANGER:
 470 Text |            ignorant, not a musician?~THEAETETUS: Yes.~STRANGER: And we shall
 471 Text |           art or the absence of art.~THEAETETUS: Of course.~STRANGER: And
 472 Text |            which make them possible?~THEAETETUS: To be sure he will require
 473 Text |            the philosopher unawares?~THEAETETUS: What do you mean?~STRANGER:
 474 Text |             the dialectical science?~THEAETETUS: That is what we should
 475 Text |           one another and where not.~THEAETETUS: Quite true.~STRANGER: And
 476 Text |           philosopher pure and true?~THEAETETUS: Who but he can be worthy?~
 477 Text |              for a different reason.~THEAETETUS: For what reason?~STRANGER:
 478 Text |             place. Is not that true?~THEAETETUS: It seems to be so.~STRANGER:
 479 Text |            the vision of the divine.~THEAETETUS: Yes; that seems to be quite
 480 Text |              had a good look at him.~THEAETETUS: Very good.~STRANGER: Since,
 481 Text |            and yet escape unscathed.~THEAETETUS: We must do so.~STRANGER:
 482 Text |           being and rest and motion.~THEAETETUS: Yes, by far.~STRANGER:
 483 Text |          communion with one another.~THEAETETUS: Quite incapable.~STRANGER:
 484 Text |          them, for both of them are?~THEAETETUS: Of course.~STRANGER: That
 485 Text |              makes up three of them.~THEAETETUS: To be sure.~STRANGER: And
 486 Text |            but the same with itself.~THEAETETUS: True.~STRANGER: But then,
 487 Text |            of the three first kinds?~THEAETETUS: Very likely we are.~STRANGER:
 488 Text |              the other nor the same.~THEAETETUS: How is that?~STRANGER:
 489 Text |            cannot be either of them.~THEAETETUS: Why not?~STRANGER: Because
 490 Text |           partaking of its opposite.~THEAETETUS: Quite true.~STRANGER: Yet
 491 Text |           the same and of the other?~THEAETETUS: Yes.~STRANGER: Then we
 492 Text |        either the same or the other.~THEAETETUS: No; we must not.~STRANGER:
 493 Text |              the same are identical?~THEAETETUS: Possibly.~STRANGER: But
 494 Text |              that they are the same.~THEAETETUS: Which surely cannot be.~
 495 Text |              the same cannot be one.~THEAETETUS: Scarcely.~STRANGER: Then
 496 Text |           added to the three others.~THEAETETUS: Quite true.~STRANGER: And
 497 Text |             names of the same class?~THEAETETUS: Very likely.~STRANGER:
 498 Text |        relative as well as absolute?~THEAETETUS: Certainly.~STRANGER: And
 499 Text |            always relative to other?~THEAETETUS: True.~STRANGER: But this
 500 Text |              relation to some other.~THEAETETUS: That is the true state