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Socrates. But neither do you believe with Euthydemus that all things belong equally to all men at the same time and perpetually,The doctrine here attributed to Euthydemus is not expressly enunciated by him in the dialogue which bears his name, but it is little more than a comprehensive statement of the several doctrines there proclaimed by him and his brother Dionysodorus. for on this assumption also some could not be good and others bad, if virtue and its opposite were always equally possessed by all.
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Hermogenes. True.
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Socrates. Then if neither all things belong equally to all men at the same time and perpetually nor each thing to each man individually, it is clear that things have some fixed reality of their own, not in relation to us nor caused by us; they do not vary, swaying one way and another in accordance with our fancy, but exist of themselves in relation to their own reality imposed by nature.
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Hermogenes. I think, Socrates, that is the case.
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Socrates. Can things themselves, then, possess such a nature as this, and that of their actions be different? Or are not actions also a class of realities?
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Hermogenes. Certainly they are.
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Socrates. Then actions also are performed according to their own nature, not according to our opinion. For instance, if we undertake to cut anything, ought we to cut it as we wish, and with whatever instrument we wish, or shall we, if we are willing to cut each thing in accordance with the nature of cutting and being cut, and with the natural instrument, succeed in cutting it, and do it rightly, whereas if we try to do it contrary to nature we shall fail and accomplish nothing?
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Hermogenes. I think the way is as you suggest.
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Socrates. Then, too, if we undertake to burn anything, we must burn not according to every opinion, but according to the right one? And that is as each thing naturally burns or is burned and with the natural instrument?
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Hermogenes. True.
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Socrates. And all other actions are to be performed In like manner?