Pro. Then, Socrates, let us begin by clearing up these questions.
Soc. That is what I should wish.
Pro. And I am sure that all my other friends will be glad to hear them discussed ; Philebus, fortunately for us, is not disposed to move, and we had better not stir him up with questions.
Soc. Good ; and where shall we begin this great and multifarious battle, in which such various points are at issue ? Shall begin thus ?
Pro. How ?
Soc. We say that the one and many become identified by thought, and that now, as in time past, they run about together, in and out of every word which is uttered, and that this union of them will never cease, and is not now beginning, but is, as I believe, an everlasting quality of thought itself, which never grows old. Any young man, when he first tastes these subtleties, is delighted, and fancies that he has found a treasure of wisdom ; in the first enthusiasm of his joy he leaves no stone, or rather no thought unturned, now rolling up the many into the one, and kneading them together, now unfolding and dividing them ; he puzzles himself first and above all, and then he proceeds to puzzle his neighbours, whether they are older or younger, or of his own age — that makes no difference ; neither father nor mother does he spare ; no human being who has ears is safe from him, hardly even his dog, and a barbarian would have no chance of escaping him, if an interpreter could only be found.
Pro. Considering, Socrates, how many we are, and that all of us are young men, is there not a danger that we and Philebus may all set upon you, if you abuse us ? We understand what you mean ; but is there no charm by which we may dispel all this confusion, no more excellent way of arriving at the truth ? If there is, we hope that you will guide us into that way, and we will do our best to follow, for the enquiry in which we are engaged, Socrates, is not unimportant.
Soc. The reverse of unimportant, my boys, as Philebus calls you, and there neither is nor ever will be a better than my own favourite way, which has nevertheless already often deserted me and left me helpless in the hour of need.
Pro. Tell us what that is.
Soc. One which may be easily pointed out, but is by no means easy of application ; it is the parent of all the discoveries in the arts.
Pro. Tell us what it is.
Soc. A gift of heaven, which, as I conceive, the gods tossed among men by the hands of a new Prometheus, and therewith a blaze of light ; and the ancients, who were our betters and nearer the gods than we are, handed down the tradition, that whatever things are said to be are composed of one and many, and have the finite, and infinite implanted in them : seeing, then, that such is the order of the world, we too ought in every enquiry to begin by laying down one idea of that which is the subject of enquiry ; this unity we shall find in everything. Having found it, we may next proceed to look for two, if there be two, or, if not, then for three or some other number, subdividing each of these units, until at last the unity with which we began is seen not only to be one and many and infinite, but also a definite number ; the infinite must not be suffered to approach the many until the entire number of the species intermediate between unity and infinity has been discovered — then, and not till then, we may, rest from division, and without further troubling ourselves about the endless individuals may allow them to drop into infinity. This, as I was saying, is the way of considering and learning and teaching one another, which the gods have handed down to us. But the wise men of our time are either too quick or too slow, in conceiving plurality in unity. Having no method, they make their one and many anyhow, and from unity pass at once to infinity ; the intermediate steps never occur to them. And this, I repeat, is what makes the difference between the mere art of disputation and true dialectic.