Plato Plato - THE COMPLETE WORKS OF PLATO

A pretty clatter, as men say, Euthydemus, this of yours! and will you explain how I possess that knowledge for which we were seeking? Do you mean to say that the same thing cannot be and also not be; and therefore, since I know one thing, that I know all, for I cannot be knowing and not knowing at the same time, and if I know all things, then I must have the knowledge for which we are seeking—May I assume this to be your ingenious notion?

Out of your own mouth, Socrates, you are convicted, he said.

Well, but, Euthydemus, I said, has that never happened to you? for if I am only in the same case with you and our beloved Dionysodorus, I cannot complain. Tell me, then, you two, do you not know some things, and not know others?

Certainly not, Socrates, said Dionysodorus.

What do you mean, I said; do you know nothing?

Nay, he replied, we do know something.

Then, I said, you know all things, if you know anything?

Yes, all things, he said; and that is as true of you as of us.

O, indeed, I said, what a wonderful thing, and what a great blessing! And do all other men know all things or nothing?

Certainly, he replied; they cannot know some things, and not know others, and be at the same time knowing and not knowing.

Then what is the inference? I said.

They all know all things, he replied, if they know one thing.

O heavens, Dionysodorus, I said, I see now that you are in earnest; hardly have I got you to that point. And do you really and truly know all things, including carpentering and leather-cutting?

Certainly, he said.

And do you know stitching?

Yes, by the gods, we do, and cobbling, too.

And do you know things such as the numbers of the stars and of the sand?

Certainly; did you think we should say No to that?

By Zeus, said Ctesippus, interrupting, I only wish that you would give me some proof which would enable me to know whether you speak truly.

What proof shall I give you? he said.

Will you tell me how many teeth Euthydemus has? and Euthydemus shall tell how many teeth you have.

Will you not take our word that we know all things?

Certainly not, said Ctesippus: you must further tell us this one thing, and then we shall know that you are speak the truth; if you tell us the number, and we count them, and you are found to be right, we will believe the rest. They fancied that Ctesippus was making game of them, and they refused, and they would only say in answer to each of his questions, that they knew all things. For at last Ctesippus began to throw off all restraint; no question in fact was too bad for him; he would ask them if they knew the foulest things, and they, like wild boars, came rushing on his blows, and fearlessly replied that they did. At last, Crito, I too was carried away by my incredulity, and asked Euthydemus whether Dionysodorus could dance.

Certainly, he replied.

And can he vault among swords, and turn upon a wheel, at his age? has he got to such a height of skill as that?

He can do anything, he said.

And did you always know this?

Always, he said.

When you were children, and at your birth?

They both said that they did.

This we could not believe. And Euthydemus said: You are incredulous, Socrates.

Yes, I said, and I might well be incredulous, if I did not know you to be wise men.

But if you will answer, he said, I will make you confess to similar marvels.

Well, I said, there is nothing that I should like better than to be self-convicted of this, for if I am really a wise man, which I never knew before, and you will prove to me that I know and have always known all things, nothing in life would be a greater gain to me.

Answer then, he said.

Ask, I said, and I will answer.

Do you know something, Socrates, or nothing?

Something, I said.

And do you know with what you know, or with something else?

With what I know; and I suppose that you mean with my soul?

Are you not ashamed, Socrates, of asking a question when you are asked one?

Well, I said; but then what am I to do? for I will do whatever you bid; when I do not know what you are asking, you tell me to answer nevertheless, and not to ask again.

Why, you surely have some notion of my meaning, he said.

Yes, I replied.

Well, then, answer according to your notion of my meaning.

Yes, I said; but if the question which you ask in one sense is understood and answered by me in another, will that please you—if I answer what is not to the point?

That will please me very well; but will not please you equally well, as I imagine.

I certainly will not answer unless I understand you, I said.

You will not answer, he said, according to your view of the meaning, because you will be prating, and are an ancient.

Now I saw that he was getting angry with me for drawing distinctions, when he wanted to catch me in his springes of words. And I remembered that Connus was always angry with me when I opposed him, and then he neglected me, because he thought that I was stupid; and as I was intending to go to Euthydemus as a pupil, I reflected that I had better let him have his way, as he might think me a blockhead, and refuse to take me. So I said: You are a far better dialectician than myself, Euthydemus, for I have never made a profession of the art, and therefore do as you say; ask your questions once more, and I will answer.

Answer then, he said, again, whether you know what you know with something, or with nothing.

Yes, I said; I know with my soul.

The man will answer more than the question; for I did not ask you, he said, with what you know, but whether you know with something.

Again I replied, Through ignorance I have answered too much, but I hope that you will forgive me. And now I will answer simply that I always know what I know with something.

And is that something, he rejoined, always the same, or sometimes one thing, and sometimes another thing?

Always, I replied, when I know, I know with this.

Will you not cease adding to your answers?

My fear is that this word 'always' may get us into trouble.

You, perhaps, but certainly not us. And now answer: Do you always know with this?

Always; since I am required to withdraw the words 'when I know.'

You always know with this, or, always knowing, do you know some things with this, and some things with something else, or do you know all things with this?

All that I know, I replied, I know with this.

There again, Socrates, he said, the addition is superfluous.

Well, then, I said, I will take away the words 'that I know.'

Nay, take nothing away; I desire no favours of you; but let me ask: Would you be able to know all things, if you did not know all things?

Quite impossible.

And now, he said, you may add on whatever you like, for you confess that you know all things.

I suppose that is true, I said, if my qualification implied in the words 'that I know' is not allowed to stand; and so I do know all things.

And have you not admitted that you always know all things with that which you know, whether you make the addition of 'when you know them' or not? for you have acknowledged that you have always and at once known all things, that is to say, when you were a child, and at your birth, and when you were growing up, and before you were born, and before the heaven and earth existed, you knew all things, if you always know them; and I swear that you shall always continue to know all things, if I am of the mind to make you.

But I hope that you will be of that mind, reverend Euthydemus, I said, if you are really speaking the truth, and yet I a little doubt your power to make good your words unless you have the help of your brother Dionysodorus; then you may do it. Tell me now, both of you, for although in the main I cannot doubt that I really do know all things, when I am told so by men of your prodigious wisdom—how can I say that I know such things, Euthydemus, as that the good are unjust; come, do I know that or not?