Dialogues of Plato - MobileReference [976]
THEODORUS: How is that possible, Socrates, either in the case of this or of any other quality--if while we are using the word the object is escaping in the flux?
SOCRATES: And what would you say of perceptions, such as sight and hearing, or any other kind of perception? Is there any stopping in the act of seeing and hearing?
THEODORUS: Certainly not, if all things are in motion.
SOCRATES: Then we must not speak of seeing any more than of not-seeing, nor of any other perception more than of any non-perception, if all things partake of every kind of motion?
THEODORUS: Certainly not.
SOCRATES: Yet perception is knowledge: so at least Theaetetus and I were saying.
THEODORUS: Very true.
SOCRATES: Then when we were asked what is knowledge, we no more answered what is knowledge than what is not knowledge?
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 assenting 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 horsemen 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