Seite - 529 - in The Complete Plato

PHAEDRUS: How do you mean? SOCRATES: Let me put the matter thus: When will there be more chance of deception—when the difference is large or small? PHAEDRUS: When the difference is small. SOCRATES: And you will be less likely to be discovered in passing by degrees into the other extreme than when you go all at once? PHAEDRUS: Of course. SOCRATES: He, then, who would deceive others, and not be deceived, must exactly know the real likenesses and differences of things? PHAEDRUS: He must. SOCRATES: And if he is ignorant of the true nature of any subject, how can he detect the greater or less degree of likeness in other things to that of which by the hypothesis he is ignorant? PHAEDRUS: He cannot. SOCRATES: And when men are deceived and their notions are at variance with realities, it is clear that the error slips in through resemblances? PHAEDRUS: Yes, that is the way. SOCRATES: Then he who would be a master of the art must understand the real nature of everything; or he will never know either how to make the gradual departure from truth into the opposite of truth which is effected by the help of resemblances, or how to avoid it? PHAEDRUS: He will not. SOCRATES: He then, who being ignorant of the truth aims at appearances, will only attain an art of rhetoric which is ridiculous and is not an art at all? PHAEDRUS: That may be expected. SOCRATES: Shall I propose that we look for examples of art and want of art, according to our notion of them, in the speech of Lysias which you have in your hand, and in my own speech? PHAEDRUS: Nothing could be better; and indeed I think that our previous argument has been too abstract and wanting in illustrations. SOCRATES: Yes; and the two speeches happen to afford a very good example of the way in which the speaker who knows the truth may, without any serious purpose, steal away the hearts of his hearers. This piece of good- fortune I attribute to the local deities; and, perhaps, the prophets of the Muses 529