THEODORUS: I suppose not.
SOCRATES: Here, then, is a fine result: we corrected our first answer in our eagerness to prove that nothing is at rest. But if nothing is at rest, every answer upon whatever subject is equally right: you may say that a thing is or is not thus; or, if you prefer, "becomes" thus; and if we say "becomes," we shall not then hamper them with words expressive of rest.
THEODORUS: Quite true.
SOCRATES: Yes, Theodorus, except in saying "thus" and "not thus." But you ought not to use the word "thus," for there is no motion in "thus"
or in "not thus." The maintainers of the doctrine have as yet no words in which to express themselves, and must get a new language. I know of no word that will suit them, except perhaps "no how," which is perfectly indefinite.
THEODORUS: Yes, that is a manner of speaking in which they will be quite at home.
SOCRATES: And so, Theodorus, we have got rid of your friend without a.s.senting to his doctrine, that every man is the measure of all things--a wise man only is a measure; neither can we allow that knowledge is perception, certainly not on the hypothesis of a perpetual flux, unless perchance our friend Theaetetus is able to convince us that it is.
THEODORUS: Very good, Socrates; and now that the argument about the doctrine of Protagoras has been completed, I am absolved from answering; for this was the agreement.
THEAETETUS: Not, Theodorus, until you and Socrates have discussed the doctrine of those who say that all things are at rest, as you were proposing.
THEODORUS: You, Theaetetus, who are a young rogue, must not instigate your elders to a breach of faith, but should prepare to answer Socrates in the remainder of the argument.
THEAETETUS: Yes, if he wishes; but I would rather have heard about the doctrine of rest.
THEODORUS: Invite Socrates to an argument--invite hors.e.m.e.n to the open plain; do but ask him, and he will answer.
SOCRATES: Nevertheless, Theodorus, I am afraid that I shall not be able to comply with the request of Theaetetus.
THEODORUS: Not comply! for what reason?
SOCRATES: My reason is that I have a kind of reverence; not so much for Melissus and the others, who say that "All is one and at rest," as for the great leader himself, Parmenides, venerable and awful, as in Homeric language he may be called;--him I should be ashamed to approach in a spirit unworthy of him. I met him when he was an old man, and I was a mere youth, and he appeared to me to have a glorious depth of mind.
And I am afraid that we may not understand his words, and may be still further from understanding his meaning; above all I fear that the nature of knowledge, which is the main subject of our discussion, may be thrust out of sight by the unbidden guests who will come pouring in upon our feast of discourse, if we let them in--besides, the question which is now stirring is of immense extent, and will be treated unfairly if only considered by the way; or if treated adequately and at length, will put into the shade the other question of knowledge. Neither the one nor the other can be allowed; but I must try by my art of midwifery to deliver Theaetetus of his conceptions about knowledge.
THEAETETUS: Very well; do so if you will.
SOCRATES: Then now, Theaetetus, take another view of the subject: you answered that knowledge is perception?
THEAETETUS: I did.
SOCRATES: And if any one were to ask you: With what does a man see black and white colours? and with what does he hear high and low sounds?--you would say, if I am not mistaken, "With the eyes and with the ears."
THEAETETUS: I should.
SOCRATES: The free use of words and phrases, rather than minute precision, is generally characteristic of a liberal education, and the opposite is pedantic; but sometimes precision is necessary, and I believe that the answer which you have just given is open to the charge of incorrectness; for which is more correct, to say that we see or hear with the eyes and with the ears, or through the eyes and through the ears.
THEAETETUS: I should say "through," Socrates, rather than "with."
SOCRATES: Yes, my boy, for no one can suppose that in each of us, as in a sort of Trojan horse, there are perched a number of unconnected senses, which do not all meet in some one nature, the mind, or whatever we please to call it, of which they are the instruments, and with which through them we perceive objects of sense.
THEAETETUS: I agree with you in that opinion.
SOCRATES: The reason why I am thus precise is, because I want to know whether, when we perceive black and white through the eyes, and again, other qualities through other organs, we do not perceive them with one and the same part of ourselves, and, if you were asked, you might refer all such perceptions to the body. Perhaps, however, I had better allow you to answer for yourself and not interfere. Tell me, then, are not the organs through which you perceive warm and hard and light and sweet, organs of the body?
THEAETETUS: Of the body, certainly.
SOCRATES: And you would admit that what you perceive through one faculty you cannot perceive through another; the objects of hearing, for example, cannot be perceived through sight, or the objects of sight through hearing?
THEAETETUS: Of course not.
SOCRATES: If you have any thought about both of them, this common perception cannot come to you, either through the one or the other organ?
THEAETETUS: It cannot.
SOCRATES: How about sounds and colours: in the first place you would admit that they both exist?
THEAETETUS: Yes.
SOCRATES: And that either of them is different from the other, and the same with itself?
THEAETETUS: Certainly.
SOCRATES: And that both are two and each of them one?
THEAETETUS: Yes.
SOCRATES: You can further observe whether they are like or unlike one another?
THEAETETUS: I dare say.
SOCRATES: But through what do you perceive all this about them? for neither through hearing nor yet through seeing can you apprehend that which they have in common. Let me give you an ill.u.s.tration of the point at issue:--If there were any meaning in asking whether sounds and colours are saline or not, you would be able to tell me what faculty would consider the question. It would not be sight or hearing, but some other.
THEAETETUS: Certainly; the faculty of taste.
SOCRATES: Very good; and now tell me what is the power which discerns, not only in sensible objects, but in all things, universal notions, such as those which are called being and not-being, and those others about which we were just asking--what organs will you a.s.sign for the perception of these notions?
THEAETETUS: You are thinking of being and not being, likeness and unlikeness, sameness and difference, and also of unity and other numbers which are applied to objects of sense; and you mean to ask, through what bodily organ the soul perceives odd and even numbers and other arithmetical conceptions.
SOCRATES: You follow me excellently, Theaetetus; that is precisely what I am asking.
THEAETETUS: Indeed, Socrates, I cannot answer; my only notion is, that these, unlike objects of sense, have no separate organ, but that the mind, by a power of her own, contemplates the universals in all things.
SOCRATES: You are a beauty, Theaetetus, and not ugly, as Theodorus was saying; for he who utters the beautiful is himself beautiful and good.
And besides being beautiful, you have done me a kindness in releasing me from a very long discussion, if you are clear that the soul views some things by herself and others through the bodily organs. For that was my own opinion, and I wanted you to agree with me.
THEAETETUS: I am quite clear.
SOCRATES: And to which cla.s.s would you refer being or essence; for this, of all our notions, is the most universal?
THEAETETUS: I should say, to that cla.s.s which the soul aspires to know of herself.
SOCRATES: And would you say this also of like and unlike, same and other?
THEAETETUS: Yes.