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Phaedrus. Certainly.
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Socrates. And in political speaking he will make the same things seem to the State at one time good and at another the opposite?
261
Phaedrus. Just so.
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Socrates. Do we not know that the Eleatic Palamedes (Zeno) has such an art of speaking that the same things appear to his hearers to be alike and unlike, one and many, stationary and in motion?
261
Phaedrus. Certainly.
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Socrates. Then the art of contention in speech is not confined to courts and political gatherings, but apparently, if it is an art at all, it would be one and the same in all kinds of speaking, the art by which a man will be able to produce a resemblance between all things between which it can be produced, and to bring to the light the resemblances produced and disguised by anyone else.
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Phaedrus. What do you mean by that?
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Socrates. I think it will be plain if we examine the matter in this way. Is deception easier when there is much difference between things or when there is little?
262
Phaedrus. When there is little.
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Socrates. And if you make a transition by small steps from anything to its opposite you will be more likely to escape detection than if you proceed by leaps and bounds.
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Phaedrus. Of course.
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Socrates. Then he who is to deceive another, and is not to be deceived himself, must know accurately the similarity and dissimilarity of things.
262
Phaedrus. Yes, he must.
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Socrates. Now will he be able, not knowing the truth about a given thing, to recognize in other things the great or small degree of likeness to that which he does not know?
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Phaedrus. It is impossible.
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Socrates. In the case, then, of those whose opinions are at variance with facts and who are deceived, this error evidently slips in through some resemblances.
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Phaedrus. It does happen in that way.
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Socrates. Then he who does not understand the real nature of things will not possess the art of making his hearers pass from one thing to its opposite by leading them through the intervening resemblances, or of avoiding such deception himself?