Seite - 618 - in The Complete Plato

can be or ought to be made wiser than the other: nor can you assert that the sick man because he has one impression is foolish, and the healthy man because he has another is wise; but the one state requires to be changed into the other, the worse into the better. As in education, a change of state has to be effected, and the sophist accomplishes by words the change which the physician works by the aid of drugs. Not that any one ever made another think truly, who previously thought falsely. For no one can think what is not, or, think anything different from that which he feels; and this is always true. But as the inferior habit of mind has thoughts of kindred nature, so I conceive that a good mind causes men to have good thoughts; and these which the inexperienced call true, I maintain to be only better, and not truer than others. And, O my dear Socrates, I do not call wise men tadpoles: far from it; I say that they are the physicians of the human body, and the husbandmen of plants —for the husbandmen also take away the evil and disordered sensations of plants, and infuse into them good and healthy sensations—aye and true ones; and the wise and good rhetoricians make the good instead of the evil to seem just to states; for whatever appears to a state to be just and fair, so long as it is regarded as such, is just and fair to it; but the teacher of wisdom causes the good to take the place of the evil, both in appearance and in reality. And in like manner the Sophist who is able to train his pupils in this spirit is a wise man, and deserves to be well paid by them. And so one man is wiser than another; and no one thinks falsely, and you, whether you will or not, must endure to be a measure. On these foundations the argument stands firm, which you, Socrates, may, if you please, overthrow by an opposite argument, or if you like you may put questions to me—a method to which no intelligent person will object, quite the reverse. But I must beg you to put fair questions: for there is great inconsistency in saying that you have a zeal for virtue, and then always behaving unfairly in argument. The unfairness of which I complain is that you do not distinguish between mere disputation and dialectic: the disputer may trip up his opponent as often as he likes, and make fun; but the dialectician will be in earnest, and only correct his adversary when necessary, telling him the errors into which he has fallen through his own fault, or that of the company which he has previously kept. If you do so, your adversary will lay the blame of his own confusion and perplexity on himself, and not on you. He will follow and love you, and will hate himself, and escape from himself into philosophy, in order that he may become different from what he was. But the other mode of arguing, which is practised by the many, will have just the opposite effect upon him; and as he grows older, instead of turning philosopher, he will come to hate philosophy. I would recommend you, therefore, as I said before, not to encourage yourself in this polemical and controversial temper, but to find out, in a friendly and congenial spirit, what we really mean when we say that all things are in 618