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Str。 And of disputation； that sort which is only a discussion
about contracts； and is carried on at random； and without rules…art；
is recognized by the reasoning faculty to be a distinct
class； but has
hitherto had no distinctive name； and does not deserve to receive
one from us。
Theaet。 No； for the different sorts of it are too minute and
heterogeneous。
Str。 But that which proceeds by rules of art to dispute about
justice and injustice in their own nature； and about things in
general； we have been accustomed to call argumentation （Eristic）？
Theaet。 Certainly。
Str。 And of argumentation； one sort wastes money； and the other
makes money。
Theaet。 Very true。
Str。 Suppose we try and give to each of these two classes a name。
Theaet。 Let us do so。
Str。 I should say that the habit which leads a man to neglect his
own affairs for the pleasure of conversation； of which the style is
far from being agreeable to the majority of his hearers； may
be fairly
termed loquacity： such is my opinion。
Theaet。 That is the common name for it。
Str。 But now who the other is； who makes money out of private
disputation； it is your turn to say。
Theaet。 There is only one true answer： he is the wonderful
Sophist； of whom we are in pursuit； and who reappears again for the
fourth time。
Str。 Yes； and with a fresh pedigree； for he is the money…making
species of the Eristic； disputatious； controversial。 pugnacious；
combative； acquisitive family； as the argument has already proven。
Theaet。 Certainly。
Str。 How true was the observation that he was a many…sided animal；
and not to be caught with one hand； as they say！
Theaet。 Then you must catch him with two。
Str。 Yes； we must； if we can。 And therefore let us try； another
track in our pursuit of him： You are aware that there are certain
menial occupations which have names among servants？
Theaet。 Yes； there are many such； which of them do you mean？
Str。 I mean such as sifting； straining； winnowing； threshing。
Theaet。 Certainly。
Str。 And besides these there are a great many more； such
as carding；
spinning； adjusting the warp and the woof； and thousands of similar
expressions are used in the arts。
Theaet。 Of what are they to be patterns； and what are we
going to do
with them all？
Str。 I think that in all of these there is implied a notion of
division。
Theaet。 Yes。
Str。 Then if； as I was saying； there is one art which includes all
of them； ought not that art to have one name？
Theaes。 And what is the name of the art？
Str。 The art of discerning or discriminating。
Theaet。 Very good。
Str。 Think whether you cannot divide this。
Theaet。 I should have to think a long while。
Str。 In all the previously named processes either like has been
separated from like or the better from the worse。
Theaet。 I see now what you mean。
Str； There is no name for the first kind of separation； of the
second； which throws away the worse and preserves the better； I do
know a name。
Theaet。 What is it？
Str。 Every discernment or discrimination of that kind； as I have
observed； is called a purification。
Theaet。 Yes； that is the usual expression。
Str。 And any one may see that purification is of two kinds。
Theaet。 Perhaps so； if he were allowed time to think； but I do not
see at this moment。
Str。 There are many purifications of bodies which may with
propriety
be comprehended under a single name。
Theaet。 What are they； and what is their name？
Str。 There is the purification of living bodies in their inward
and in their outward parts； of which the former is duly effected by
medicine and gymnastic； the latter by the not very dignified art of
the bath…man； and there is the purification of inanimate
substances…to
this the arts of fulling and of furbishing in general attend in a
number of minute particulars； having a variety of names which are
thought ridiculous。
Theaet。 Very true。
Str。 There can be no doubt that they are thought ridiculous；
Theaetetus； but then the dialectical art never considers whether the
benefit to be derived from the purge is greater or less than that to
be derived from the sponge； and has not more interest in the one
than in the other； her endeavour is to know what is and is
not kindred
in all arts； with a view to the acquisition of intelligence； and
having this in view； she honours them all alike； and when she makes
comparisons； she counts one of them not a whit more ridiculous than
another； nor does she esteem him who adduces as his example of
hunting； the general's art； at all more decorous than another who
cites that of the vermin…destroyer； but only as the greater
pretender of the two。 And as to your question concerning the name
which was to comprehend all these arts of purification； whether of
animate or inanimate bodies； the art of dialectic is in no wise
particular about fine words； if she maybe only allowed to have a
general name for all other purifications； binding them up
together and
separating them off from the purification of the soul or intellect。
For this is the purification at which she wants to arrive；
and this we
should understand to be her aim。
Theaet。 Yes； I understand； and I agree that there are two sorts of
purification and that one of them is concerned with the
soul； and that
there is another which is concerned with the body。
Str。 Excellent； and now listen to what I am going to say；
and try to
divide further the first of the two。
Theaet。 Whatever line of division you suggest； I will endeavour to
assist you。
Str。 Do we admit that virtue is distinct from vice in the soul？
Theaet。 Certainly。
Str。 And purification was to leave the good and to cast
out whatever
is bad？
Theaet。 True。
Str。 Then any taking away of evil from the soul may be properly
called purification？
Theaet。 Yes。
Str。 And in the soul there are two kinds of evil。
Theaet。 What are they？
Str。 The one may be compared to disease in the body； the other to
deformity。
Theaet。 I do not understand。
Str。 Perhaps you have never reflected that disease and discord are
the same。
Theaet。 To this； again； I know not what I should reply。
Str。 Do you not conceive discord to be a dissolution of kindred
clements； originating in some disagreement？
Theaet。 Just that。
Str。 And is deformity anything but the want of measure； which is
always unsightly？
Theaet。 Exactly。
Str。 And do we not see that opinion is opposed to desire； pleasure
to anger； reason to pain； and that all these elements are opposed to
one another in the souls of bad men？
Theaet。 Certainly。
Str。 And yet they must all be akin？
Theaet。 Of course。
Str。 Then we shall be right in calling vice a discord and
disease of
the soul？
Theaet。 Most true。
Str。 And when things having motion； an aiming at an appointed
mark； continually miss their aim and glance aside； shall we say that
this is the effect of symmetry among them； or of the want of
symmetry？
Theaet。 Clearly of the want of sym