Plato and Platonism | Page 7

yet more wasteful still) are inherent in the primary elements alike of matter and of the soul. Legei pou Hêrakleitos, says Socrates in the Cratylus, hoti panta ch?rei kai ouden menei.+ But the principle of lapse, of waste, was, in fact, in one's self. "No one has ever passed [16] twice over the same stream." Nay, the passenger himself is without identity. Upon the same stream at the same moment we do, and do not, embark: for we are, and are not: eimen te kai ouk eimen.+ And this rapid change, if it did not make all knowledge impossible, made it wholly relative, of a kind, that is to say, valueless in the judgment of Plato. Man, the individual, at this particular vanishing-point of time and place, becomes "the measure of all things."
To know after what manner (says Socrates, after discussing the question in what proportion names, fleeting names, contribute to our knowledge of things) to know after what manner we must be taught, or discover for ourselves, the things that really are (ta onta)+ is perhaps beyond the measure of your powers and mine. We must even content ourselves with the admission of this, that not from their names, but much rather themselves from themselves, they must be learned and looked for. . . . For consider, Cratylus, a point I oft-times dream on--whether or no we may affirm that what is beautiful and good in itself, and whatever is, respectively, in itself, is something?
Cratylus. To me at least, Socrates, it seems to be something.
Socrates. Let us consider, then, that 'in-itself'; not whether a face, or anything of that kind, is beautiful, and whether all these things seem to flow like water. But, what is beautiful in itself--may we say?--has not this the qualities that define it, always?
Cratylus. It must be so.
Socrates. Can we then, if it is ever passing out below, predicate about it; first, that it is that; next, that it has this or that quality; or must it not be that, even as we speak, it should straightway become some other thing, and go out under on its way, and be no longer as it is? Now, how could that which is never in the same state be a thing at all? . . .
[17] Socrates. Nor, in truth, could it be an object of knowledge to any one; for, even as he who shall know comes upon it, it would become another thing with other qualities; so that it would be no longer matter of knowledge what sort of a thing it is, or in what condition. Now, no form of knowing, methinks, has knowledge of that which it knows to be no-how.
Cratylus. It is as you say.
Socrates. But if, Cratylus, all things change sides, and nothing stays, it is not fitting to say that there is any knowing at all. . . . And the consequence of this argument would be, that there is neither any one to know, nor anything to be known. If, on the other hand, there be always that which knows, and that which is known; and if the Beautiful is, and the Good is, and each one of those things that really are, is, then, to my thinking, those things in no way resemble that moving stream of which we are now speaking. Whether, then, these matters be thus, or in that other way as the followers of Heraclitus affirm and many besides, I fear may be no easy thing to search out. But certainly it is not like a sensible man, committing one's self, and one's own soul, to the rule of names, to serve them, and, with faith in names and those who imposed them, as if one knew something thereby, to maintain (damaging thus the character of that which is, and our own) that there is no sound ring in any one of them, but that all, like earthen pots, let water. Cratylus, 439.+
Yet from certain fragments in which the Logos is already named we may understand that there had been another side to the doctrine of Heraclitus; an attempt on his part, after all, to reduce that world of chaotic mutation to cosmos, to the unity of a reasonable order, by the search for and the notation, if there be such, of an antiphonal rhythm, or logic, which, proceeding uniformly from movement to movement, as in some intricate musical theme, might link together in one those contending, infinitely diverse [18] impulses. It was an act of recognition, even on the part of a philosophy of the inconsecutive, the incoherent, the insane, of that Wisdom which, "reacheth from end to end, sweetly and strongly ordering all things." But if the "weeping philosopher," the first of the pessimists, finds the ground of his melancholy in the sense