Sophist | Page 3

and additional characters may be used to indicate hypertext links; OR
[*] The etext may be readily converted by the reader at no expense into plain ASCII, EBCDIC or equivalent form by the program that displays the etext (as is the case, for instance, with most word processors); OR
[*] You provide, or agree to also provide on request at no additional cost, fee or expense, a copy of the etext in its original plain ASCII form (or in EBCDIC or other equivalent proprietary form).
[2] Honor the etext refund and replacement provisions of this "Small Print!" statement.
[3] Pay a trademark license fee to the Project of 20% of the net profits you derive calculated using the method you already use to calculate your applicable taxes. If you don't derive profits, no royalty is due. Royalties are payable to "Project Gutenberg Association/Carnegie-Mellon University" within the 60 days following each date you prepare (or were legally required to prepare) your annual (or equivalent periodic) tax return.
WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO?
The Project gratefully accepts contributions in money, time, scanning machines, OCR software, public domain etexts, royalty free copyright licenses, and every other sort of contribution you can think of. Money should be paid to "Project Gutenberg Association / Carnegie-Mellon University".
*END*THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END*

This etext was prepared by Sue Asscher

SOPHIST
by
Plato
Translated by Benjamin Jowett
INTRODUCTION AND ANALYSIS.
The dramatic power of the dialogues of Plato appears to diminish as the metaphysical interest of them increases (compare Introd. to the Philebus). There are no descriptions of time, place or persons, in the Sophist and Statesman, but we are plunged at once into philosophical discussions; the poetical charm has disappeared, and those who have no taste for abstruse metaphysics will greatly prefer the earlier dialogues to the later ones. Plato is conscious of the change, and in the Statesman expressly accuses himself of a tediousness in the two dialogues, which he ascribes to his desire of developing the dialectical method. On the other hand, the kindred spirit of Hegel seemed to find in the Sophist the crown and summit of the Platonic philosophy--here is the place at which Plato most nearly approaches to the Hegelian identity of Being and Not-being. Nor will the great importance of the two dialogues be doubted by any one who forms a conception of the state of mind and opinion which they are intended to meet. The sophisms of the day were undermining philosophy; the denial of the existence of Not-being, and of the connexion of ideas, was making truth and falsehood equally impossible. It has been said that Plato would have written differently, if he had been acquainted with the Organon of Aristotle. But could the Organon of Aristotle ever have been written unless the Sophist and Statesman had preceded? The swarm of fallacies which arose in the infancy of mental science, and which was born and bred in the decay of the pre-Socratic philosophies, was not dispelled by Aristotle, but by Socrates and Plato. The summa genera of thought, the nature of the proposition, of definition, of generalization, of synthesis and analysis, of division and cross-division, are clearly described, and the processes of induction and deduction are constantly employed in the dialogues of Plato. The 'slippery' nature of comparison, the danger of putting words in the place of things, the fallacy of arguing 'a dicto secundum,' and in a circle, are frequently indicated by him. To all these processes of truth and error, Aristotle, in the next generation, gave distinctness; he brought them together in a separate science. But he is not to be regarded as the original inventor of any of the great logical forms, with the exception of the syllogism.
There is little worthy of remark in the characters of the Sophist. The most noticeable point is the final retirement of Socrates from the field of argument, and the substitution for him of an Eleatic stranger, who is described as a pupil of Parmenides and Zeno, and is supposed to have descended from a higher world in order to convict the Socratic circle of error. As in the Timaeus, Plato seems to intimate by the withdrawal of Socrates that he is passing beyond the limits of his teaching; and in the Sophist and Statesman, as well as in the Parmenides, he probably means to imply that he is making a closer approach to the schools of Elea and Megara. He had much in common with them, but he must first submit their ideas to criticism and revision. He had once thought as he says, speaking by the mouth of the Eleatic, that he understood their doctrine of Not- being; but now he does not even comprehend the nature of Being. The friends of ideas (Soph.) are alluded to by him as