Theaetetus Part 21

SOCRATES: Shall we say then that he is going to read or number what he does not know, although we have admitted that he knows all letters and all numbers?

THEAETETUS: That, again, would be an absurdity.

SOCRATES: Then shall we say that about names we care nothing?--any one may twist and turn the words 'knowing' and 'learning' in any way which he likes, but since we have determined that the possession of knowledge is not the having or using it, we do a.s.sert that a man cannot not possess that which he possesses; and, therefore, in no case can a man not know that which he knows, but he may get a false opinion about it; for he may have the knowledge, not of this particular thing, but of some other;--when the various numbers and forms of knowledge are flying about in the aviary, and wis.h.i.+ng to capture a certain sort of knowledge out of the general store, he takes the wrong one by mistake, that is to say, when he thought eleven to be twelve, he got hold of the ring-dove which he had in his mind, when he wanted the pigeon.

THEAETETUS: A very rational explanation.

SOCRATES: But when he catches the one which he wants, then he is not deceived, and has an opinion of what is, and thus false and true opinion may exist, and the difficulties which were previously raised disappear.

I dare say that you agree with me, do you not?

THEAETETUS: Yes.

SOCRATES: And so we are rid of the difficulty of a man's not knowing what he knows, for we are not driven to the inference that he does not possess what he possesses, whether he be or be not deceived. And yet I fear that a greater difficulty is looking in at the window.

THEAETETUS: What is it?

SOCRATES: How can the exchange of one knowledge for another ever become false opinion?

THEAETETUS: What do you mean?

SOCRATES: In the first place, how can a man who has the knowledge of anything be ignorant of that which he knows, not by reason of ignorance, but by reason of his own knowledge? And, again, is it not an extreme absurdity that he should suppose another thing to be this, and this to be another thing;--that, having knowledge present with him in his mind, he should still know nothing and be ignorant of all things?--you might as well argue that ignorance may make a man know, and blindness make him see, as that knowledge can make him ignorant.

THEAETETUS: Perhaps, Socrates, we may have been wrong in making only forms of knowledge our birds: whereas there ought to have been forms of ignorance as well, flying about together in the mind, and then he who sought to take one of them might sometimes catch a form of knowledge, and sometimes a form of ignorance; and thus he would have a false opinion from ignorance, but a true one from knowledge, about the same thing.

SOCRATES: I cannot help praising you, Theaetetus, and yet I must beg you to reconsider your words. Let us grant what you say--then, according to you, he who takes ignorance will have a false opinion--am I right?

THEAETETUS: Yes.

SOCRATES: He will certainly not think that he has a false opinion?

THEAETETUS: Of course not.

SOCRATES: He will think that his opinion is true, and he will fancy that he knows the things about which he has been deceived?

THEAETETUS: Certainly.

SOCRATES: Then he will think that he has captured knowledge and not ignorance?

THEAETETUS: Clearly.

SOCRATES: And thus, after going a long way round, we are once more face to face with our original difficulty. The hero of dialectic will retort upon us:--'O my excellent friends, he will say, laughing, if a man knows the form of ignorance and the form of knowledge, can he think that one of them which he knows is the other which he knows? or, if he knows neither of them, can he think that the one which he knows not is another which he knows not? or, if he knows one and not the other, can he think the one which he knows to be the one which he does not know? or the one which he does not know to be the one which he knows? or will you tell me that there are other forms of knowledge which distinguish the right and wrong birds, and which the owner keeps in some other aviaries or graven on waxen blocks according to your foolish images, and which he may be said to know while he possesses them, even though he have them not at hand in his mind? And thus, in a perpetual circle, you will be compelled to go round and round, and you will make no progress.' What are we to say in reply, Theaetetus?

THEAETETUS: Indeed, Socrates, I do not know what we are to say.

SOCRATES: Are not his reproaches just, and does not the argument truly show that we are wrong in seeking for false opinion until we know what knowledge is; that must be first ascertained; then, the nature of false opinion?

THEAETETUS: I cannot but agree with you, Socrates, so far as we have yet gone.

SOCRATES: Then, once more, what shall we say that knowledge is?--for we are not going to lose heart as yet.

THEAETETUS: Certainly, I shall not lose heart, if you do not.

SOCRATES: What definition will be most consistent with our former views?

THEAETETUS: I cannot think of any but our old one, Socrates.

SOCRATES: What was it?

THEAETETUS: Knowledge was said by us to be true opinion; and true opinion is surely unerring, and the results which follow from it are all n.o.ble and good.

SOCRATES: He who led the way into the river, Theaetetus, said 'The experiment will show;' and perhaps if we go forward in the search, we may stumble upon the thing which we are looking for; but if we stay where we are, nothing will come to light.

THEAETETUS: Very true; let us go forward and try.

SOCRATES: The trail soon comes to an end, for a whole profession is against us.

THEAETETUS: How is that, and what profession do you mean?

SOCRATES: The profession of the great wise ones who are called orators and lawyers; for these persuade men by their art and make them think whatever they like, but they do not teach them. Do you imagine that there are any teachers in the world so clever as to be able to convince others of the truth about acts of robbery or violence, of which they were not eye-witnesses, while a little water is flowing in the clepsydra?

THEAETETUS: Certainly not, they can only persuade them.

SOCRATES: And would you not say that persuading them is making them have an opinion?

THEAETETUS: To be sure.

SOCRATES: When, therefore, judges are justly persuaded about matters which you can know only by seeing them, and not in any other way, and when thus judging of them from report they attain a true opinion about them, they judge without knowledge, and yet are rightly persuaded, if they have judged well.

THEAETETUS: Certainly.

SOCRATES: And yet, O my friend, if true opinion in law courts and knowledge are the same, the perfect judge could not have judged rightly without knowledge; and therefore I must infer that they are not the same.

THEAETETUS: That is a distinction, Socrates, which I have heard made by some one else, but I had forgotten it. He said that true opinion, combined with reason, was knowledge, but that the opinion which had no reason was out of the sphere of knowledge; and that things of which there is no rational account are not knowable--such was the singular expression which he used--and that things which have a reason or explanation are knowable.

SOCRATES: Excellent; but then, how did he distinguish between things which are and are not 'knowable'? I wish that you would repeat to me what he said, and then I shall know whether you and I have heard the same tale.

THEAETETUS: I do not know whether I can recall it; but if another person would tell me, I think that I could follow him.

SOCRATES: Let me give you, then, a dream in return for a dream:--Methought that I too had a dream, and I heard in my dream that the primeval letters or elements out of which you and I and all other things are compounded, have no reason or explanation; you can only name them, but no predicate can be either affirmed or denied of them, for in the one case existence, in the other non-existence is already implied, neither of which must be added, if you mean to speak of this or that thing by itself alone. It should not be called itself, or that, or each, or alone, or this, or the like; for these go about everywhere and are applied to all things, but are distinct from them; whereas, if the first elements could be described, and had a definition of their own, they would be spoken of apart from all else. But none of these primeval elements can be defined; they can only be named, for they have nothing but a name, and the things which are compounded of them, as they are complex, are expressed by a combination of names, for the combination of names is the essence of a definition. Thus, then, the elements or letters are only objects of perception, and cannot be defined or known; but the syllables or combinations of them are known and expressed, and are apprehended by true opinion. When, therefore, any one forms the true opinion of anything without rational explanation, you may say that his mind is truly exercised, but has no knowledge; for he who cannot give and receive a reason for a thing, has no knowledge of that thing; but when he adds rational explanation, then, he is perfected in knowledge and may be all that I have been denying of him. Was that the form in which the dream appeared to you?

THEAETETUS: Precisely.

SOCRATES: And you allow and maintain that true opinion, combined with definition or rational explanation, is knowledge?

THEAETETUS: Exactly.

SOCRATES: Then may we a.s.sume, Theaetetus, that to-day, and in this casual manner, we have found a truth which in former times many wise men have grown old and have not found?

THEAETETUS: At any rate, Socrates, I am satisfied with the present statement.