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.The analysis of sense, and the analysis of thought, were equally difficult to them; and hopelessly confused by the attempt to solve them, not through an appeal to facts, but by the help of general theories respecting the nature of the universe.Plato, in his Theaetetus, gathers up the sceptical tendencies of his age, and compares them.But he does not seek to reconstruct out of them a theory of knowledge.The time at which such a theory could be framed had not yet arrived.For there was no measure of experience with which the ideas swarming in men’s minds could be compared; the meaning of the word ‘science’ could scarcely be explained to them, except from the mathematical sciences, which alone offered the type of universality and certainty.Philosophy was becoming more and more vacant and abstract, and not only the Platonic Ideas and the Eleatic Being, but all abstractions seemed to be at variance with sense and at war with one another.The want of the Greek mind in the fourth century before Christ was not another theory of rest or motion, or Being or atoms, but rather a philosophy which could free the mind from the power of abstractions and alternatives, and show how far rest and how far motion, how far the universal principle of Being and the multitudinous principle of atoms, entered into the composition of the world; which could distinguish between the true and false analogy, and allow the negative as well as the positive a place in human thought.To such a philosophy Plato, in the Theaetetus, offers many contributions.He has followed philosophy into the region of mythology, and pointed out the similarities of opposing phases of thought.He has also shown that extreme abstractions are self-destructive, and, indeed, hardly distinguishable from one another.But his intention is not to unravel the whole subject of knowledge, if this had been possible; and several times in the course of the dialogue he rejects explanations of knowledge which have germs of truth in them; as, for example, ‘the resolution of the compound into the simple;’ or ‘right opinion with a mark of difference.’A NALYSIS.142Terpsion, who has come to Megara from the country, is described as having looked in vain for Euclides in the Agora; the latter explains that he has been down to the harbour, and on his way thither had met Theaetetus, who was being carried up from the army to Athens.He was scarcely alive, for he had been badly wounded at the battle of Corinth, and had taken the dysentery which prevailed in the camp.The mention of his condition suggests the reflection, ‘What a loss he will be!’ ‘Yes, indeed,’ replies Euclid; ‘only just now I was hearing of his noble conduct in the battle.’ ‘That I should expect; but why did he not remain at Megara?’ ‘I wanted him to remain, but he would not; so I went with him as far as Erineum; and as I parted from him, I remembered that Socrates had seen him when he was a youth, and had a remarkable conversation with him, not long before his own death; and he then prophesied of him that he would be a great man if he lived.’ ‘How true that has been; how like all that Socrates said! And could you repeat the conversation?’ 143‘Not from memory; but I took notes when I returned home, which I afterwards filled up at leisure, and got Socrates to correct them from time to time, when I came to Athens.’.Terpsion had long intended to ask for a sight of this writing, of which he had already heard.They are both tired, and agree to rest and have the conversation read to them by a servant.‘Here is the roll, Terpsion; I need only observe that I have omitted, for the sake of convenience, the interlocutory words, “said I,” “said he”; and that Theaetetus, and Theodorus, the geometrician of Cyrene, are the persons with whom Socrates is conversing.’Socrates begins by asking Theodorus whether, in his visit to Athens, he has found any Athenian youth likely to attain distinction in science.‘Yes, Socrates, there is one very remarkable youth, with whom I have become acquainted.He is no beauty, and therefore you need not imagine that I am in love with him; and, to say the truth, he is very like you, for he has a snub nose, and projecting eyes, although these features are not so marked in him as in you.He combines the most various qualities, quickness, 144patience, courage; and he is gentle as well as wise, always silently flowing on, like a river of oil.Look! he is the middle one of those who are entering the palaestra.’Socrates, who does not know his name, recognizes him as the son of Euphronius, who was himself a good man and a rich.He is informed by Theodorus that the youth is named Theaetetus, but the property of his father has disappeared in the hands of trustees; this does not, however, prevent him from adding liberality to his other virtues.At the desire of Socrates he invites Theaetetus to sit by them.‘Yes,’ says Socrates, ‘that I may see in you, Theaetetus, the image of my ugly self, as Theodorus declares.Not that his remark is of any importance; for though he is a philosopher, he is not a painter, and therefore he is no judge of our faces; 145but, as he is a man of science, he may be a judge of our intellects.And if he were to praise the mental endowments of either of us, in that case the hearer of the eulogy ought to examine into what he says, and the subject should not refuse to be examined.’ Theaetetus consents, and is caught in a trap (cp.the similar trap which is laid for Theodorus, at p.166, 168 D).‘Then, Theaetetus, you will have to be examined, for Theodorus has been praising you in a style of which I never heard the like.’ ‘He was only jesting.’ ‘Nay, that is not his way; and I cannot allow you, on that pretence, to retract the assent which you have already given, or I shall make Theodorus repeat your praises, and swear to them.’ Theaetetus, in reply, professes that he is willing to be examined, and Socrates begins by asking him what he learns of Theodorus [ Pobierz całość w formacie PDF ]