Seite - 456 - in The Complete Plato

of the knowledge which is natural to us, and may not this be rightly termed recollection? Very true. So much is clear—that when we perceive something, either by the help of sight, or hearing, or some other sense, from that perception we are able to obtain a notion of some other thing like or unlike which is associated with it but has been forgotten. Whence, as I was saying, one of two alternatives follows:—either we had this knowledge at birth, and continued to know through life; or, after birth, those who are said to learn only remember, and learning is simply recollection. Yes, that is quite true, Socrates. And which alternative, Simmias, do you prefer? Had we the knowledge at our birth, or did we recollect the things which we knew previously to our birth? I cannot decide at the moment. At any rate you can decide whether he who has knowledge will or will not be able to render an account of his knowledge? What do you say? Certainly, he will. But do you think that every man is able to give an account of these very matters about which we are speaking? Would that they could, Socrates, but I rather fear that to-morrow, at this time, there will no longer be any one alive who is able to give an account of them such as ought to be given. Then you are not of opinion, Simmias, that all men know these things? Certainly not. They are in process of recollecting that which they learned before? Certainly. But when did our souls acquire this knowledge?—not since we were born as men? Certainly not. And therefore, previously? Yes. Then, Simmias, our souls must also have existed without bodies before they were in the form of man, and must have had intelligence. 456