STRANGER: When a person supposes that he knows, and does not know; this appears to be the great source of all the errors of the intellect.
THEAETETUS: True.
STRANGER: And this, if I am not mistaken, is the kind of ignorance which specially earns the t.i.tle of stupidity.
THEAETETUS: True.
STRANGER: What name, then, shall be given to the sort of instruction which gets rid of this?
THEAETETUS: The instruction which you mean, Stranger, is, I should imagine, not the teaching of handicraft arts, but what, thanks to us, has been termed education in this part the world.
STRANGER: Yes, Theaetetus, and by nearly all h.e.l.lenes. But we have still to consider whether education admits of any further division.
THEAETETUS: We have.
STRANGER: I think that there is a point at which such a division is possible.
THEAETETUS: Where?
STRANGER: Of education, one method appears to be rougher, and another smoother.
THEAETETUS: How are we to distinguish the two?
STRANGER: There is the time-honoured mode which our fathers commonly practised towards their sons, and which is still adopted by many--either of roughly reproving their errors, or of gently advising them; which varieties may be correctly included under the general term of admonition.
THEAETETUS: True.
STRANGER: But whereas some appear to have arrived at the conclusion that all ignorance is involuntary, and that no one who thinks himself wise is willing to learn any of those things in which he is conscious of his own cleverness, and that the admonitory sort of instruction gives much trouble and does little good--
THEAETETUS: There they are quite right.
STRANGER: Accordingly, they set to work to eradicate the spirit of conceit in another way.
THEAETETUS: In what way?
STRANGER: They cross-examine a man"s words, when he thinks that he is saying something and is really saying nothing, and easily convict him of inconsistencies in his opinions; these they then collect by the dialectical process, and placing them side by side, show that they contradict one another about the same things, in relation to the same things, and in the same respect. He, seeing this, is angry with himself, and grows gentle towards others, and thus is entirely delivered from great prejudices and harsh notions, in a way which is most amusing to the hearer, and produces the most lasting good effect on the person who is the subject of the operation. For as the physician considers that the body will receive no benefit from taking food until the internal obstacles have been removed, so the purifier of the soul is conscious that his patient will receive no benefit from the application of knowledge until he is refuted, and from refutation learns modesty; he must be purged of his prejudices first and made to think that he knows only what he knows, and no more.
THEAETETUS: That is certainly the best and wisest state of mind.
STRANGER: For all these reasons, Theaetetus, we must admit that refutation is the greatest and chiefest of purifications, and he who has not been refuted, though he be the Great King himself, is in an awful state of impurity; he is uninstructed and deformed in those things in which he who would be truly blessed ought to be fairest and purest.
THEAETETUS: Very true.
STRANGER: And who are the ministers of this art? I am afraid to say the Sophists.
THEAETETUS: Why?
STRANGER: Lest we should a.s.sign to them too high a prerogative.
THEAETETUS: Yet the Sophist has a certain likeness to our minister of purification.
STRANGER: Yes, the same sort of likeness which a wolf, who is the fiercest of animals, has to a dog, who is the gentlest. But he who would not be found tripping, ought to be very careful in this matter of comparisons, for they are most slippery things. Nevertheless, let us a.s.sume that the Sophists are the men. I say this provisionally, for I think that the line which divides them will be marked enough if proper care is taken.
THEAETETUS: Likely enough.
STRANGER: Let us grant, then, that from the discerning art comes purification, and from purification let there be separated off a part which is concerned with the soul; of this mental purification instruction is a portion, and of instruction education, and of education, that refutation of vain conceit which has been discovered in the present argument; and let this be called by you and me the n.o.bly-descended art of Sophistry.
THEAETETUS: Very well; and yet, considering the number of forms in which he has presented himself, I begin to doubt how I can with any truth or confidence describe the real nature of the Sophist.
STRANGER: You naturally feel perplexed; and yet I think that he must be still more perplexed in his attempt to escape us, for as the proverb says, when every way is blocked, there is no escape; now, then, is the time of all others to set upon him.
THEAETETUS: True.
STRANGER: First let us wait a moment and recover breath, and while we are resting, we may reckon up in how many forms he has appeared. In the first place, he was discovered to be a paid hunter after wealth and youth.
THEAETETUS: Yes.
STRANGER: In the second place, he was a merchant in the goods of the soul.
THEAETETUS: Certainly.
STRANGER: In the third place, he has turned out to be a retailer of the same sort of wares.
THEAETETUS: Yes; and in the fourth place, he himself manufactured the learned wares which he sold.
STRANGER: Quite right; I will try and remember the fifth myself. He belonged to the fighting cla.s.s, and was further distinguished as a hero of debate, who professed the eristic art.
THEAETETUS: True.
STRANGER: The sixth point was doubtful, and yet we at last agreed that he was a purger of souls, who cleared away notions obstructive to knowledge.
THEAETETUS: Very true.
STRANGER: Do you not see that when the professor of any art has one name and many kinds of knowledge, there must be something wrong? The multiplicity of names which is applied to him shows that the common principle to which all these branches of knowledge are tending, is not understood.
THEAETETUS: I should imagine this to be the case.
STRANGER: At any rate we will understand him, and no indolence shall prevent us. Let us begin again, then, and re-examine some of our statements concerning the Sophist; there was one thing which appeared to me especially characteristic of him.
THEAETETUS: To what are you referring?
STRANGER: We were saying of him, if I am not mistaken, that he was a disputer?
THEAETETUS: We were.
STRANGER: And does he not also teach others the art of disputation?
THEAETETUS: Certainly he does.