285
Str. And how about our own investigation of the statesman? Has it been undertaken for the sake of his particular subject or rather to make us better thinkers about all subjects?
285
Y. Soc. Clearly this also is done with a view to them all.
285
Str. Of course no man of sense would wish to pursue the discussion of weaving for its own sake; but most people, it seems to me, fail to notice that some things have sensible resemblances which are easily perceived; and it is not at all difficult to show them when anyone wishes, in response to a request for an explanation of some one of them, to exhibit them easily without trouble and really without explanation. But, on the other hand, the greatest and noblest conceptions have no image wrought plainly for human vision, which he who wishes to satisfy the mind of the inquirer can apply to some one of his senses and by mere exhibition satisfy the mind.
286
Str. We must therefore endeavor by practice to acquire the power of giving and understanding a rational definition of each one of them; for immaterial things, which are the noblest and greatest, can be exhibited by reason only, and it is for their sake that all we are saying is said. But it is always easier to practise in small matters than in greater ones.
286
Y. Soc. Excellent.
286
Str. Let us, then, remember the reason for all that we have said about these matters.
286
Y. Soc. What is the reason?
286
Str. The reason is chiefly just that irritating impatience which we exhibited in relation to the long talk about weaving and the revolution of the universe and the sophist’s long talk about the existence of not-being. See Plat. theaet. 283, Plat. Theaet. 277, Plat. Soph. 261 We felt that they were too long, and we reproached ourselves for all of them, fearing that our talk was not only long, but irrelevant. Consider, therefore, that the reason for what has just been said is my wish to avoid any such impatience in the future.
286
Y. Soc. Very well. Please go on with what you have to say.
