sophist-第5章
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conceit in another way。
Theaet。 In what way？
Str。 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。
Theaet。 That is certainly the best and wisest state of mind。
Str。 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。
Theaet。 Very true。
Str。 And who are the ministers of this art？
I am afraid to say the Sophists。
Theaet。 Why？
Str。 Lest we should assign to them too high a prerogative。
Theaet。 Yet the Sophist has a certain likeness to our minister of
purification。
Str。 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 assume 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。
Theaet。 Likely enough。
Str。 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
nobly…descended art of Sophistry。
Theaet。 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。
Str。 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。
Theaet。 True。
Str。 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。
Theaet。 Yes。
Str。 In the second place； he was a merchant in the goods of the
soul。
Theaet。 Certainly。
Str。 In the third place； he has turned out to be a retailer of the
same sort of wares。
Theaet。 Yes； and in the fourth place； he himself manufactured the
learned wares which he sold。
Str。 Quite right； I will try and remember the fifth myself。 He
belonged to the fighting class； and was further distinguished as a
hero of debate； who professed the eristic art。
Theaet。 True。
Str。 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。
Theaet。 Very true。
Str。 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。
Theaet。 I should imagine this to be the case。
Str。 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。
Theaet。 To what are you referring？
Str。 We were saying of him； if I am not mistaken； that he was a
disputer？
Theaet。 We were。
Str。 And does he not also teach others the art of disputation？
Theaet。 Certainly he does。
Str。 And about what does he profess that he teaches men to
dispute？ To begin at the beginning…Does he make them able to dispute
about divine things； which are invisible to men in general？
Theaet。 At any rate； he is said to do so。
Str。 And what do you say of the visible things in heaven and
earth； and the like？
Theaet。 Certainly he disputes； and teaches to dispute about them。
Str。 Then； again； in private conversation； when any universal
assertion is made about generation and essence； we know that such
persons are tremendous argufiers； and are able to impart their own
skill to others。
Theaet。 Undoubtedly。
Str。 And do they not profess to make men able to dispute about law
and about politics in general？
Theaet。 Why； no one would have anything to say to them； if they
did not make these professions。
Str。 In all and every art； what the craftsman ought to say
in answer
to any question is written down in a popular form； and he who likes
may learn。
Theaet。 I suppose that you are referring to the precepts of
Protagoras about wrestling and the other arts？
Str。 Yes； my friend； and about a good many other things。 In a
word； is not the art of disputation a power of disputing about all
things？
Theaet。 Certainly； there does not seem to be much which is
left out。
Str。 But oh！ my dear youth； do you suppose this possible？ for
perhaps your young eyes may see things which to our duller sight do
not appear。
Theaet。 To what are you alluding？ I do not think that I understand
your present question。
Str。 I ask whether anybody can understand all things。
Theaet。 Happy would mankind be if such a thing were possible！
Soc。 But how can any one who is ignorant dispute in a rational
manner against him who knows？
Theaet。 He cannot。
Str。 Then why has the sophistical art such a mysterious power？
Theaet。 To what do you refer？
Str。 How do the Sophists make young men believe in their
supreme and
universal wisdom？ For if they neither disputed nor were thought to
dispute rightly； or being thought to do so were deemed no wiser for
their controversial skill； then； to quote your own
observation； no one
would give them money or be willing to learn their art。
Theaet。 They certainly would not。
Str。 But they are willing。
Theaet。 Yes； they are。
Str。 Yes； and the reason； as I should imagine； is that they are
supposed to have knowledge of those things about which they dispute？
Theaet。 Certainly。
Str。 And they dispute about all things？
Theaet。 True。
Str。 And therefore； to their disciples； they appear to be all…wise？
Theaet。 Certainly。
Str。 But they are not； for that was shown to be impossible。
Theaet。 Impossible； of course。
Str。 Then the Sophist has been shown to have a sort of conjectural
or apparent knowledge only of all things； which is not the truth？
Theaet。 Exactly； no better description of him could be given。
Str。 Let us now take an illustration； which will still more
clearly explain his nature。
Theaet。 What is it？
Str。 I will tell you； and you shall answer me； giving your very
closest attention。 Suppose that a person were to profess； not that
he could speak or dispute； but that h
