Kitap 2
11
The beginning of philosophy, at least to such as enter upon it in a proper way, and by the door, is a consciousness of our own weakness and inability in necessary things. For we came into the world without any natural idea of a right-angled triangle; of a diesis, or a semitone, in music; but we learn each of these things by some artistic instruction. Hence, they who do not understand them do not assume to understand them. But who ever came into the world without an innate idea of good and evil, fair and base, becoming and unbecoming, happiness and misery, proper and improper; what ought to be done, and what not to be done? Hence, we all make use of the terms, and endeavor to apply our impressions to particular cases. Such a one hath acted well, not. well; right, not right; is unhappy, is happy; is just, is unjust. Which of us refrains from these terms? Who defers the use of them till he has learnt it, as those do who are ignorant of lines and sounds? The reason of this is, that we come instructed in some degree by nature upon these subjects; and from this beginning, we go on to add self-conceit. For why, say you, should I not know what fair or base is? Have I not the idea of it? You have. Do I not apply this idea to the particular instance? You do. Do I not apply it rightly, then? Here lies the whole question; and here arises the self-conceit. Beginning from these acknowledged points, men proceed, by applying them improperly, to reach the very position most questionable. For, if they knew how to apply them also, they would be all but perfect.
11
If you think that you know how to apply your general principles to particular cases, tell me on what you base this application.
11
Upon its seeming so to me.
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But it does not seem so to another; and does not ne too think that he makes a right application?
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He does.
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Is it possible, then, that each of you should rightly apply your principles, on the very subjects about which your opinions conflict?
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It is not.
