clearly, when they have been long fixed and defined. In the age of Plato, the limits of the world of imagination and of pure abstraction, of the old world and the new, were not yet fixed. The Greeks, in the fourth century before Christ, had no words for 'subject' and 'object,' and no distinct conception of them; yet they were always hovering about the question involved in them. 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.'
…
Terpsion, 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?' '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, patience, 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; but, 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 (compare the similar trap which is laid for Theodorus). '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. He is himself anxious to learn anything of anybody; and now he has a little question to which he wants Theaetetus or Theodorus (or whichever of the company would not be 'donkey' to the rest) to find an answer. Without further preface, but at the same time apologizing for his eagerness, he asks, 'What is knowledge?' Theodorus is too old to answer questions, and begs him to interrogate Theaetetus, who has the advantage of youth.
Theaetetus replies, that knowledge is what he learns of Theodorus, i.e. geometry and arithmetic; and that there are other kinds of knowledge—shoemaking, carpentering, and the like. But Socrates rejoins, that this answer contains too much and also too little. For although Theaetetus has enumerated several kinds of knowledge, he has not explained the common nature of them; as if he had been asked, 'What is clay?' and instead of saying 'Clay is moistened earth,' he had answered, 'There is one clay of image-makers, another of potters, another of oven-makers.' Theaetetus at once divines that Socrates means him to extend to all kinds of knowledge the same process of generalization which he has already learned to apply to arithmetic. For he has discovered a division of numbers into square numbers, 4, 9, 16, etc., which are composed of equal factors, and represent figures which have equal sides, and oblong numbers, 3, 5, 6, 7, etc., which are composed of unequal factors, and represent figures which have unequal sides. But he has never succeeded in attaining a similar conception of knowledge, though he has often tried; and, when this and similar questions were brought to him from Socrates, has been sorely distressed by them. Socrates explains to him that he is in labour. For men as well as women have pangs of labour; and both at times require the assistance of midwives. And he, Socrates, is a midwife, although this is a secret; he has inherited the art from his mother bold and bluff, and he ushers into light, not children, but the thoughts of men. Like the midwives, who are 'past bearing children,' he too can have no offspring—the God will not allow him to bring anything into the world of his own. He also reminds Theaetetus that the midwives are or ought to be the only matchmakers (this is the preparation for a biting jest); for those who reap the fruit are most likely to know on what soil the plants will grow. But respectable midwives avoid this department of practice—they do not want to be called procuresses. There are some other differences between the two sorts of pregnancy. For women do not bring into the world at one time real children and at another time idols which are with difficulty distinguished from them. 'At first,' says Socrates in his character of the man-midwife, 'my patients are barren and stolid, but after a while they "round apace," if the gods are propitious to them; and this is due not to me but to themselves; I and the god only assist in bringing their ideas to the birth. Many of them have left me too soon, and the result has been that they have produced abortions;
