Theaetetus Part 12

SOCRATES: None of that, he will reply; I do not ask or bid you answer in what sense you know, but only whether you know that which you do not know. You have been proved to see that which you do not see; and you have already admitted that seeing is knowing, and that not-seeing is not-knowing: I leave you to draw the inference.

THEAETETUS: Yes; the inference is the contradictory of my a.s.sertion.

SOCRATES: Yes, my marvel, and there might have been yet worse things in store for you, if an opponent had gone on to ask whether you can have a sharp and also a dull knowledge, and whether you can know near, but not at a distance, or know the same thing with more or less intensity, and so on without end. Such questions might have been put to you by a light-armed mercenary, who argued for pay. He would have lain in wait for you, and when you took up the position, that sense is knowledge, he would have made an a.s.sault upon hearing, smelling, and the other senses;--he would have shown you no mercy; and while you were lost in envy and admiration of his wisdom, he would have got you into his net, out of which you would not have escaped until you had come to an understanding about the sum to be paid for your release. Well, you ask, and how will Protagoras reinforce his position? Shall I answer for him?

THEAETETUS: By all means.

SOCRATES: He will repeat all those things which we have been urging on his behalf, and then he will close with us in disdain, and say:--The worthy Socrates asked a little boy, whether the same man could remember and not know the same thing, and the boy said No, because he was frightened, and could not see what was coming, and then Socrates made fun of poor me. The truth is, O slatternly Socrates, that when you ask questions about any a.s.sertion of mine, and the person asked is found tripping, if he has answered as I should have answered, then I am refuted, but if he answers something else, then he is refuted and not I. For do you really suppose that any one would admit the memory which a man has of an impression which has pa.s.sed away to be the same with that which he experienced at the time? a.s.suredly not. Or would he hesitate to acknowledge that the same man may know and not know the same thing? Or, if he is afraid of making this admission, would he ever grant that one who has become unlike is the same as before he became unlike? Or would he admit that a man is one at all, and not rather many and infinite as the changes which take place in him? I speak by the card in order to avoid entanglements of words. But, O my good sir, he will say, come to the argument in a more generous spirit; and either show, if you can, that our sensations are not relative and individual, or, if you admit them to be so, prove that this does not involve the consequence that the appearance becomes, or, if you will have the word, is, to the individual only. As to your talk about pigs and baboons, you are yourself behaving like a pig, and you teach your hearers to make sport of my writings in the same ignorant manner; but this is not to your credit. For I declare that the truth is as I have written, and that each of us is a measure of existence and of non-existence. Yet one man may be a thousand times better than another in proportion as different things are and appear to him. And I am far from saying that wisdom and the wise man have no existence; but I say that the wise man is he who makes the evils which appear and are to a man, into goods which are and appear to him. And I would beg you not to press my words in the letter, but to take the meaning of them as I will explain them. Remember what has been already said,--that to the sick man his food appears to be and is bitter, and to the man in health the opposite of bitter. Now I cannot conceive that one of these men can be or ought to be made wiser than the other: nor can you a.s.sert that the sick man because he has one impression is foolish, and the healthy man because he has another is wise; but the one state requires to be changed into the other, the worse into the better. As in education, a change of state has to be effected, and the sophist accomplishes by words the change which the physician works by the aid of drugs. Not that any one ever made another think truly, who previously thought falsely. For no one can think what is not, or, think anything different from that which he feels; and this is always true. But as the inferior habit of mind has thoughts of kindred nature, so I conceive that a good mind causes men to have good thoughts; and these which the inexperienced call true, I maintain to be only better, and not truer than others. And, O my dear Socrates, I do not call wise men tadpoles: far from it; I say that they are the physicians of the human body, and the husbandmen of plants--for the husbandmen also take away the evil and disordered sensations of plants, and infuse into them good and healthy sensations--aye and true ones; and the wise and good rhetoricians make the good instead of the evil to seem just to states; for whatever appears to a state to be just and fair, so long as it is regarded as such, is just and fair to it; but the teacher of wisdom causes the good to take the place of the evil, both in appearance and in reality. And in like manner the Sophist who is able to train his pupils in this spirit is a wise man, and deserves to be well paid by them. And so one man is wiser than another; and no one thinks falsely, and you, whether you will or not, must endure to be a measure. On these foundations the argument stands firm, which you, Socrates, may, if you please, overthrow by an opposite argument, or if you like you may put questions to me--a method to which no intelligent person will object, quite the reverse. But I must beg you to put fair questions: for there is great inconsistency in saying that you have a zeal for virtue, and then always behaving unfairly in argument. The unfairness of which I complain is that you do not distinguish between mere disputation and dialectic: the disputer may trip up his opponent as often as he likes, and make fun; but the dialectician will be in earnest, and only correct his adversary when necessary, telling him the errors into which he has fallen through his own fault, or that of the company which he has previously kept. If you do so, your adversary will lay the blame of his own confusion and perplexity on himself, and not on you. He will follow and love you, and will hate himself, and escape from himself into philosophy, in order that he may become different from what he was. But the other mode of arguing, which is practised by the many, will have just the opposite effect upon him; and as he grows older, instead of turning philosopher, he will come to hate philosophy. I would recommend you, therefore, as I said before, not to encourage yourself in this polemical and controversial temper, but to find out, in a friendly and congenial spirit, what we really mean when we say that all things are in motion, and that to every individual and state what appears, is. In this manner you will consider whether knowledge and sensation are the same or different, but you will not argue, as you were just now doing, from the customary use of names and words, which the vulgar pervert in all sorts of ways, causing infinite perplexity to one another. Such, Theodorus, is the very slight help which I am able to offer to your old friend; had he been living, he would have helped himself in a far more gloriose style.

THEODORUS: You are jesting, Socrates; indeed, your defence of him has been most valorous.

SOCRATES: Thank you, friend; and I hope that you observed Protagoras bidding us be serious, as the text, 'Man is the measure of all things,'

was a solemn one; and he reproached us with making a boy the medium of discourse, and said that the boy's timidity was made to tell against his argument; he also declared that we made a joke of him.

THEODORUS: How could I fail to observe all that, Socrates?

SOCRATES: Well, and shall we do as he says?

THEODORUS: By all means.

SOCRATES: But if his wishes are to be regarded, you and I must take up the argument, and in all seriousness, and ask and answer one another, for you see that the rest of us are nothing but boys. In no other way can we escape the imputation, that in our fresh a.n.a.lysis of his thesis we are making fun with boys.

THEODORUS: Well, but is not Theaetetus better able to follow a philosophical enquiry than a great many men who have long beards?

SOCRATES: Yes, Theodorus, but not better than you; and therefore please not to imagine that I am to defend by every means in my power your departed friend; and that you are to defend nothing and n.o.body. At any rate, my good man, do not sheer off until we know whether you are a true measure of diagrams, or whether all men are equally measures and sufficient for themselves in astronomy and geometry, and the other branches of knowledge in which you are supposed to excel them.

THEODORUS: He who is sitting by you, Socrates, will not easily avoid being drawn into an argument; and when I said just now that you would excuse me, and not, like the Lacedaemonians, compel me to strip and fight, I was talking nonsense--I should rather compare you to Scirrhon, who threw travellers from the rocks; for the Lacedaemonian rule is 'strip or depart,' but you seem to go about your work more after the fashion of Antaeus: you will not allow any one who approaches you to depart until you have stripped him, and he has been compelled to try a fall with you in argument.

SOCRATES: There, Theodorus, you have hit off precisely the nature of my complaint; but I am even more pugnacious than the giants of old, for I have met with no end of heroes; many a Heracles, many a Theseus, mighty in words, has broken my head; nevertheless I am always at this rough exercise, which inspires me like a pa.s.sion. Please, then, to try a fall with me, whereby you will do yourself good as well as me.

THEODORUS: I consent; lead me whither you will, for I know that you are like destiny; no man can escape from any argument which you may weave for him. But I am not disposed to go further than you suggest.

SOCRATES: Once will be enough; and now take particular care that we do not again unwittingly expose ourselves to the reproach of talking childishly.

THEODORUS: I will do my best to avoid that error.

SOCRATES: In the first place, let us return to our old objection, and see whether we were right in blaming and taking offence at Protagoras on the ground that he a.s.sumed all to be equal and sufficient in wisdom; although he admitted that there was a better and worse, and that in respect of this, some who as he said were the wise excelled others.

THEODORUS: Very true.

SOCRATES: Had Protagoras been living and answered for himself, instead of our answering for him, there would have been no need of our reviewing or reinforcing the argument. But as he is not here, and some one may accuse us of speaking without authority on his behalf, had we not better come to a clearer agreement about his meaning, for a great deal may be at stake?

THEODORUS: True.

SOCRATES: Then let us obtain, not through any third person, but from his own statement and in the fewest words possible, the basis of agreement.

THEODORUS: In what way?

SOCRATES: In this way:--His words are, 'What seems to a man, is to him.'

THEODORUS: Yes, so he says.

SOCRATES: And are not we, Protagoras, uttering the opinion of man, or rather of all mankind, when we say that every one thinks himself wiser than other men in some things, and their inferior in others? In the hour of danger, when they are in perils of war, or of the sea, or of sickness, do they not look up to their commanders as if they were G.o.ds, and expect salvation from them, only because they excel them in knowledge? Is not the world full of men in their several employments, who are looking for teachers and rulers of themselves and of the animals? and there are plenty who think that they are able to teach and able to rule. Now, in all this is implied that ignorance and wisdom exist among them, at least in their own opinion.

THEODORUS: Certainly.

SOCRATES: And wisdom is a.s.sumed by them to be true thought, and ignorance to be false opinion.

THEODORUS: Exactly.

SOCRATES: How then, Protagoras, would you have us treat the argument?

Shall we say that the opinions of men are always true, or sometimes true and sometimes false? In either case, the result is the same, and their opinions are not always true, but sometimes true and sometimes false.

For tell me, Theodorus, do you suppose that you yourself, or any other follower of Protagoras, would contend that no one deems another ignorant or mistaken in his opinion?

THEODORUS: The thing is incredible, Socrates.

SOCRATES: And yet that absurdity is necessarily involved in the thesis which declares man to be the measure of all things.

THEODORUS: How so?

SOCRATES: Why, suppose that you determine in your own mind something to be true, and declare your opinion to me; let us a.s.sume, as he argues, that this is true to you. Now, if so, you must either say that the rest of us are not the judges of this opinion or judgment of yours, or that we judge you always to have a true opinion? But are there not thousands upon thousands who, whenever you form a judgment, take up arms against you and are of an opposite judgment and opinion, deeming that you judge falsely?

THEODORUS: Yes, indeed, Socrates, thousands and tens of thousands, as Homer says, who give me a world of trouble.

SOCRATES: Well, but are we to a.s.sert that what you think is true to you and false to the ten thousand others?

THEODORUS: No other inference seems to be possible.

SOCRATES: And how about Protagoras himself? If neither he nor the mult.i.tude thought, as indeed they do not think, that man is the measure of all things, must it not follow that the truth of which Protagoras wrote would be true to no one? But if you suppose that he himself thought this, and that the mult.i.tude does not agree with him, you must begin by allowing that in whatever proportion the many are more than one, in that proportion his truth is more untrue than true.

THEODORUS: That would follow if the truth is supposed to vary with individual opinion.

SOCRATES: And the best of the joke is, that he acknowledges the truth of their opinion who believe his own opinion to be false; for he admits that the opinions of all men are true.

THEODORUS: Certainly.

SOCRATES: And does he not allow that his own opinion is false, if he admits that the opinion of those who think him false is true?

THEODORUS: Of course.

SOCRATES: Whereas the other side do not admit that they speak falsely?

THEODORUS: They do not.

SOCRATES: And he, as may be inferred from his writings, agrees that this opinion is also true.

THEODORUS: Clearly.