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Theaet. But it does exist, in a way.
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Str. But not truly, you mean.
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Theaet. No, except that it is really a likeness.
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Str. Then what we call a likeness, though not really existing, really does exist?
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Theaet. Not-being does seem to have got into some such entanglement with being, and it is very absurd.
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Str. Of course it is absurd. You see, at any rate, how by this interchange of words the many-headed sophist has once more forced us against our will to admit that not-being exists in a way.
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Theaet. Yes, I see that very well.
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Str. Well then, how can we define his art without contradicting ourselves?
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Theaet. Why do you say that? What are you afraid of?
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Str. When, in talking about appearance, we say that he deceives and that his art is an art of deception, shall we say that our mind is misled by his art to hold a false opinion, or what shall we say?
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Theaet. We shall say that. What else could we say?
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Str. But, again, false opinion will be that which thinks the opposite of reality, will it not?
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Theaet. Yes.
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Str. You mean, then, that false opinion thinks things which are not?
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Theaet. Necessarily.
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Str. Does it think that things which are not, are not, or that things which are not at all, in some sense are?
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Theaet. It must think that things which are not in some sense are—that is, if anyone is ever to think falsely at all, even in a slight degree.
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Str. And does it not also think that things which certainly are, are not at all?
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Theaet. Yes.
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Str. And this too is falsehood?
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Theaet. Yes, it is.
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Str. And therefore a statement will likewise be considered false, if it declares that things which are, are not, or that things which are not, are.
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Theaet. In what other way could a statement be made false?
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Str. Virtually in no other way; but the sophist will not assent to this. Or how can any reasonable man assent to it, when the expressions we just agreed upon were previously agreed to be inexpressible, unspeakable, irrational, and inconceivable? Do we understand his meaning, Theaetetus?