Phaethon | Page 5

each thing; but the other manifold and relative, varying with the faculties of each perceiver thereof.' But as each man's faculties, he said, were different from his neighbour's, and all more or less imperfect, it was impossible that the absolute objective truth of anything could be seen by any mortal, but only some partial approximation, and, as it were, sketch of it, according as the object was represented with more or less refraction on the mirror of his subjectivity. And therefore, as the true inquirer deals only with the possible, and lets the impossible go, it was the business of the wise man, shunning the search after absolute truth as an impious attempt of the Titans to scale Olympus, to busy himself humbly and practically with subjective truth, and with those methods-rhetoric, for instance-by which he can make the subjective opinions of others either similar to his own, or, leaving them as they are-for it may be very often unnecessary to change them-useful to his own ends."
Then Socrates, laughing:
"My fine fellow, you will have made more than one oration in the Pnyx to-day. And indeed, I myself felt quite exalted, and rapt aloft, like Bellerophon on Pegasus, upon the eloquence of Protagoras and you. But yet forgive me this one thing; for my mother bare me, as you know, a man-midwife, after her own trade, and not a sage."
ALCIBIADES. "What then?"
SOCRATES. "This, my astonishing friend-for really I am altogether astonished and struck dumb, as I always am whensoever I hear a brilliant talker like you discourse concerning objectivities and subjectivities, and such mysterious words; at such moments I am like an old war-horse, who, though he will rush on levelled lances, shudders and sweats with terror at a boy rattling pebbles in a bladder; and I feel altogether dizzy, and dread lest I should suffer some such transformation as Scylla, when I hear awful words, like incantations, pronounced over me, of which I, being no sage, understand nothing. But tell me now, Alcibiades, did the opinion of Protagoras altogether please you?"
A. "Why not? Is it not certain that two equally honest men may differ in their opinions on the same matter?"
S. "Undeniable."
A. "But if each is equally sincere in speaking what he believes, is not each equally moved by the spirit of truth?"
S. "You seem to have been lately initiated, and that not at Eleusis merely, nor in the Cabiria, but rather in some Persian or Babylonian mysteries, when you discourse thus of spirits. But you, Phaethon" (turning to me), "how did you like the periods of Protagoras?"
"Do not ask me, Socrates," said I, "for indeed we have fought a weary battle together ever since sundown last night, and all that I had to say I learnt from you."
S. "From me, good fellow?"
PHAETHON. "Yes, indeed. I seemed to have heard from you that truth is simply 'facts as they are.' But when I urged this on Alcibiades, his arguments seemed superior to mine."
A. "But I have been telling him, drunk and sober, that it is my opinion also as to what truth is. Only I, with Protagoras, distinguish between objective fact and subjective opinion."
S. "Doing rightly, too, fair youth. But how comes it then that you and Phaethon cannot agree?"
"That," said I, "you know better than either of us."
"You seem both of you," said Socrates, "to be, as usual, in the family way. Shall I exercise my profession on you?"
"No, by Zeus!" answered Alcibiades, laughing; "I fear thee, thou juggler, lest I suffer once again the same fate with the woman in the myth, and after I have conceived a fair man-child, and, as I fancy, brought it forth; thou hold up to the people some dead puppy, or log, or what not, and cry: 'Look what Alcibiades has produced!'"
S. "But, beautiful youth, before I can do that, you will have spoken your oration on the bema, and all the people will be ready and able to say 'Absurd! Nothing but what is fair can come from so fair a body.' Come, let us consider the question together."
I assented willingly; and Alcibiades, mincing and pouting, after his fashion, still was loath to refuse.
S. "Let us see, then. Alcibiades distinguishes, he says, between objective fact and subjective opinion?"
A. "Of course I do."
S. "But not, I presume, between objective truth and subjective truth, whereof Protagoras spoke?"
A. "What trap are you laying now? I distinguish between them also, of course."
S. "Tell me, then, dear youth, of your indulgence, what they are; for I am shamefully ignorant on the matter."
A. "Why, do they not call a thing objectively true, when it is true absolutely in itself; but subjectively true, when it is true in the belief of a particular person?"
S. "-Though not necessarily true objectively, that is, absolutely and in itself?"
A. "No."
S. "But possibly