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SOC. Listen, then, while I tell you what would be said about them by those who maintain that what appears at any time is true for him to whom it appears. They begin, I imagine, by asking this question: Theaetetus, can that which is wholly other have in any way the same quality as its alternative? And we must not assume that the thing in question is partially the same and partially other, but wholly other.
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THEAET. It is impossible for it to be the same in anything, either in quality or in any other respect whatsoever, when it is wholly other.
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SOC. Must we not, then, necessarily agree that such a thing is also unlike?
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THEAET. It seems so to me.
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SOC. Then if anything happens to become like or unlike anything—either itself or anything else—we shall say that when it becomes like it becomes the same, and when it becomes unlike it becomes other?
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THEAET. We must.
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SOC. Well, we said before, did we not, that the active elements were many—infinite in fact—and likewise the passive elements?
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THEAET. Yes.
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SOC. And furthermore, that any given element, by uniting at different times with different partners, will beget, not the same, but other results?
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THEAET. Certainly.
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SOC. Well, then, let us take me, or you, or anything else at hand, and apply the same principle—say Socrates in health and Socrates in illness. Shall we say the one is like the other, or unlike?
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THEAET. When you say Socrates in illness do you mean to compare that Socrates as a whole with Socrates in health as a whole?
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SOC. You understand perfectly; that is just what I mean.
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THEAET. Unlike, I imagine.
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SOC. And therefore other, inasmuch as unlike?
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THEAET. Necessarily.
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SOC. And you would say the same of Socrates asleep or in any of the other states we enumerated just now?
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THEAET. Yes.
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SOC. Then each of those elements which by the law of their nature act upon something else, will, when it gets hold of Socrates in health, find me one object to act upon, and when it gets hold of me in illness, another?
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THEAET. How can it help it?