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Pro。 What do you mean？
Soc。 The sciences are a numerous class； and will be found to present
great differences。 But even admitting that； like the pleasures； they
are opposite as well as different； should I be worthy of the name of
dialectician if； in order to avoid this difficulty； I were to say
（as you are saying of pleasure） that there is no difference between
one science and another；…would not the argument founder and
disappear like an idle tale； although we might ourselves escape
drowning by clinging to a fallacy？
Pro。 May none of this befall us； except the deliverance！ Yet I
like the even…handed justice which is applied to both our arguments。
Let us assume； then； that there are many and diverse pleasures； and
many and different sciences。
Soc。 And let us have no concealment； Protarchus； of the
differences between my good and yours； but let us bring them to the
light in the hope that； in the process of testing them； they may
show whether pleasure is to be called the good； or wisdom； or some
third quality； for surely we are not now simply contending in order
that my view or that yours may prevail； but I presume that we ought
both of us to be fighting for the truth。
Pro。 Certainly we ought。
Soc。 Then let us have a more definite understanding and establish
the principle on which the argument rests。
Pro。 What principle？
Soc。 A principle about which all men are always in a difficulty； and
some men sometimes against their will。
Pro。 Speak plainer。
Soc。 The principle which has just turned up； which is a marvel of
nature； for that one should be many or many one； are wonderful
propositions； and he who affirms either is very open to attack。
Pro。 Do you mean； when a person says that I； Protarchus； am by
nature one and also many； dividing the single 〃me〃 into many 〃mens；〃
and even opposing them as great and small； light and heavy； and in ten
thousand other ways？
Soc。 Those； Protarchus； are the common and acknowledged paradoxes
about the one and many； which I may say that everybody has by this
time agreed to dismiss as childish and obvious and detrimental to
the true course of thought； and no more favour is shown to that
other puzzle； in which a person proves the members and parts of
anything to be divided； and then confessing that they are all one；
says laughingly in disproof of his own words： Why； here is a
miracle； the one is many and infinite； and the many are only one。
Pro。 But what； Socrates； are those other marvels connected with this
subject which； as you imply； have not yet become common and
acknowledged？
Soc。 When； my boy； the one does not belong to the class of things
that are born and perish； as in the instances which we were giving；
for in those cases； and when unity is of this concrete nature； there
is； as I was saying； a universal consent that no refutation is needed；
but when the assertion is made that man is one； or ox is one； or
beauty one； or the good one； then the interest which attaches to these
and similar unities and the attempt which is made to divide them gives
birth to a controversy。
Pro。 Of what nature？
Soc。 In the first place； as to whether these unities have a real
existence； and then how each individual unity； being always the
same； and incapable either of generation of destruction； but retaining
a permanent individuality； can be conceived either as dispersed and
multiplied in the infinity of the world of generation； or as still
entire and yet divided from itself； which latter would seem to be
the greatest impossibility of all； for how can one and the same
thing be at the same time in one and in many things？ These；
Protarchus； are the real difficulties； and this is the one and many to
which they relate； they are the source of great perplexity if ill
decided； and the right determination of them is very helpful。
Pro。 Then； Socrates； let us begin by clearing up these questions。
Soc。 That is what I should wish。
Pro。 And I am sure that all my other friends will be glad to hear
them discussed； Philebus； fortunately for us； is not disposed to move；
and we had better not stir him up with questions。
Soc。 Good； and where shall we begin this great and multifarious
battle； in which such various points are at issue？ Shall begin thus？
Pro。 How？
Soc。 We say that the one and many become identified by thought；
and that now； as in time past； they run about together； in and out
of every word which is uttered； and that this union of them will never
cease； and is not now beginning； but is； as I believe； an
everlasting quality of thought itself； which never grows old。 Any
young man； when he first tastes these subtleties； is delighted； and
fancies that he has found a treasure of wisdom； in the first
enthusiasm of his joy he leaves no stone； or rather no thought
unturned； now rolling up the many into the one； and kneading them
together； now unfolding and dividing them； he puzzles himself first
and above all； and then he proceeds to puzzle his neighbours；
whether they are older or younger； or of his own age…that makes no
difference； neither father nor mother does he spare； no human being
who has ears is safe from him； hardly even his dog； and a barbarian
would have no chance of escaping him； if an interpreter could only
be found。
Pro。 Considering； Socrates； how many we are； and that all of us
are young men； is there not a danger that we and Philebus may all
set upon you； if you abuse us？ We understand what you mean； but is
there no charm by which we may dispel all this confusion； no more
excellent way of arriving at the truth？ If there is； we hope that
you will guide us into that way； and we will do our best to follow；
for the enquiry in which we are engaged； Socrates； is not unimportant。
Soc。 The reverse of unimportant； my boys； as Philebus calls you； and
there neither is nor ever will be a better than my own favourite
way； which has nevertheless already often deserted me and left me
helpless in the hour of need。
Pro。 Tell us what that is。
Soc。 One which may be easily pointed out； but is by no means easy of
application； it is the parent of all the discoveries in the arts。
Pro。 Tell us what it is。
Soc。 A gift of heaven； which； as I conceive； the gods tossed among
men by the hands of a new Prometheus； and therewith a blaze of
light； and the ancients； who were our betters and nearer the gods than
we are； handed down the tradition； that whatever things are said to be
are composed of one and many； and have the finite； and infinite
implanted in them： seeing； then； that such is the order of the
world； we too ought in every enquiry to begin by laying down one
idea of that which is the subject of enquiry； this unity we shall find
in ever