按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
symmetry？
Theaet。 Clearly of the want of symmetry。
Str。 But surely we know that no soul is voluntarily ignorant of
anything？
Theaet。 Certainly not。
Str。 And what is ignorance but the aberration of a mind which is
bent on truth； and in which the process of understanding is
perverted？
Theaet。 True。
Str。 Then we are to regard an unintelligent soul as deformed and
devoid of symmetry？
Theaet。 Very true。
Str。 Then there are these two kinds of evil in the soul…the one
which is generally called vice； and is obviously a disease of the
soul。。。
Theaet。 Yes。
Str。 And there is the other； which they call ignorance； and which；
because existing only in the soul； they will not allow to be vice。
Theaet。 I certainly admit what I at first disputed…that there are
two kinds of vice in the soul； and that we ought to consider
cowardice； intemperance； and injustice to be alike forms of
disease in
the soul； and ignorance； of which there are all sorts of
varieties； to
be deformity。
Str。 And in the case of the body are there not two arts； which
have to do with the two bodily states？
Theaet。 What are they？
Str。 There is gymnastic； which has to do with deformity； and
medicine； which has to do with disease。
Theaet。 True。
Str。 And where there is insolence and injustice and cowardice； is
not chastisement the art which is most required？
Theaet。 That certainly appears to be the opinion of mankind。
Str。 Again； of the various kinds of ignorance； may not instruction
be rightly said to be the remedy？
Theaet。 True。
Str。 And of the art of instruction； shall we say that there is one
or many kinds？ At any rate there are two principal ones。 Think。
Theaet。 I will。
Str。 I believe that I can see how we shall soonest arrive at the
answer to this question。
Theaet。 How？
Str。 If we can discover a line which divides ignorance into two
halves。 For a division of ignorance into two parts will certainly
imply that the art of instruction is also twofold； answering to the
two divisions of ignorance。
Theaet。 Well； and do you see what you are looking for？
Str。 I do seem to myself to see one very large and bad sort of
ignorance which is quite separate； and may be weighed in the scale
against all other sorts of ignorance put together。
Theaet。 What is it？
Str。 When a person supposes that he knows； and does not know this
appears to be the great source of all the errors of the intellect。
Theaet。 True。
Str。 And this； if I am not mistaken； is the kind of ignorance
which specially earns the title of stupidity。
Theaet。 True。
Str。 What name； then； shall be given to the sort of instruction
which gets rid of this？
Theaet。 The instruction which you mean； Stranger； is； I should
imagine； not the teaching of handicraft arts； but what； thanks to
us； has been termed education in this part the world。
Str。 Yes； Theaetetus； and by nearly all Hellenes。 But we have
still to consider whether education admits of any further division。
Theaet。 We have。
Str。 I think that there is a point at which such a division is
possible。
Theaet。 Where？
Str。 Of education； one method appears to be rougher； and another
smoother。
Theaet。 How are we to distinguish the two？
Str。 There is the time…honoured mode which our fathers commonly
practised towards their sons； and which is still adopted by
many…either of roughly reproving their errors； or of gently advising
them； which varieties may be correctly included under the
general term
of admonition。
Theaet。 True。
Str。 But whereas some appear to have arrived at the conclusion
that all ignorance is involuntary； and that no one who thinks
himself wise is willing to learn any of those things in which he is
conscious of his own cleverness； and that the admonitory sort of
instruction gives much trouble and does little good…
Theaet。 There they are quite right。
Str。 Accordingly； they set to work to eradicate the spirit of
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