Sophist – Plato
STRANGER: Of education, one method appears THEAETETUS: There they are quite right.
to be rougher, and another smoother.
STRANGER: Accordingly, they set to work to THEAETETUS: How are we to distinguish the two?
eradicate the spirit of conceit in another way.
STRANGER: There is the time-honoured mode THEAETETUS: In what way?
which our fathers commonly practised towards their sons, and which is still adopted by many—
STRANGER: They cross-examine a man’s words, either of roughly reproving their errors, or of gen-when he thinks that he is saying something and tly advising them; which varieties may be correctly is really saying nothing, and easily convict him included under the general term of admonition.
of inconsistencies in his opinions; these they then collect by the dialectical process, and placing THEAETETUS: True.
them side by side, show that they contradict one another about the same things, in relation to the STRANGER: But whereas some appear to have same things, and in the same respect. He, see-arrived at the conclusion that all ignorance is ing this, is angry with himself, and grows gentle involuntary, and that no one who thinks himself towards others, and thus is entirely delivered wise is willing to learn any of those things in from great prejudices and harsh notions, in a way which he is conscious of his own cleverness, and which is most amusing to the hearer, and pro-that the admonitory sort of instruction gives duces the most lasting good effect on the person much trouble and does little good—
who is the subject of the operation. For as the 97
Sophist – Plato
physician considers that the body will receive THEAETETUS: Very true.
no benefit from taking food until the internal obstacles have been removed, so the purifier of STRANGER: And who are the ministers of this the soul is conscious that his patient will receive art? I am afraid to say the Sophists.
no benefit from the application of knowledge until he is refuted, and from refutation learns THEAETETUS: Why?
modesty; he must be purged of his prejudices first and made to think that he knows only what STRANGER: Lest we should assign to them too he knows, and no more.
high a prerogative.
THEAETETUS: That is certainly the best and THEAETETUS: Yet the Sophist has a certain like-wisest state of mind.
ness to our minister of purification.
STRANGER: For all these reasons, Theaetetus, STRANGER: Yes, the same sort of likeness which we must admit that refutation is the greatest a wolf, who is the fiercest of animals, has to a and chiefest of purifications, and he who has not dog, who is the gentlest. But he who would not been refuted, though he be the Great King him-be found tripping, ought to be very careful in self, is in an awful state of impurity; he is unin-this matter of comparisons, for they are most structed and deformed in those things in which slippery things. Nevertheless, let us assume that he who would be truly blessed ought to be fair-the Sophists are the men. I say this provision-est and purest.
ally, for I think that the line which divides them 98
Sophist – Plato
will be marked enough if proper care is taken.
I think that he must be still more perplexed in his attempt to escape us, for as the proverb says, THEAETETUS: Likely enough.
when every way is blocked, there is no escape; now, then, is the time of all others to set upon STRANGER: Let us grant, then, that from the him.
discerning art comes purification, and from purification let there be separated off a part which THEAETETUS: True.
is concerned with the soul; of this mental purification instruction is a portion, and of instruc-STRANGER: First let us wait a moment and re-tion education, and of education, that refutation cover breath, and while we are resting, we may of vain conceit which has been discovered in the reckon up in how many forms he has appeared.
present argument; and let this be called by you In the first place, he was discovered to be a paid and me the nobly-descended art of Sophistry.
hunter after wealth and youth.
THEAETETUS: Very well; and yet, considering THEAETETUS: Yes.
the number of forms in which he has presented himself, I begin to doubt how I can with any truth STRANGER: In the second place, he was a mer-or confidence describe the real nature of the chant in the goods of the soul.
Sophist.
THEAETETUS: Certainly.
STRANGER: You naturally feel perplexed; and yet 99
Sophist – Plato
STRANGER: In the third place, he has turned STRANGER: Do you not see that when the professor out to be a retailer of the same sort of wares.
of any art has one name and many kinds of knowledge, there must be something wrong? The multi-THEAETETUS: Yes; and in the fourth place, he plicity of names which is applied to him shows that himself manufactured the learned wares which the common principle to which all these branches of he sold.
knowledge are tending, is not understood.
STRANGER: Quite right; I will try and remem-THEAETETUS: I should imagine this to be the ber the fifth myself. He belonged to the fighting case.
class, and was further distinguished as a hero of debate, who professed the eristic art.
STRANGER: At any rate we will understand him, and no indolence shall prevent us. Let us begin THEAETETUS: True.
again, then, and re-examine some of our statements concerning the Sophist; there was one STRANGER: The sixth point was doubtful, and thing which appeared to me especially charac-yet we at last agreed that he was a purger of teristic of him.
souls, who cleared away notions obstructive to knowledge.
THEAETETUS: To what are you referring?
THEAETETUS: Very true.
STRANGER: We were saying of him, if I am not mistaken, that he was a disputer?