[35] Plato, Euthyd. p.290 C-D.
Where is such an art to be found? The regal or political art looks like it; but what does this art do for us? No answer can be found. Ends in puzzle.
“Where then can we find such an art — such a variety of knowledge or intelligence — as we are seeking? The regal or political art looks like it: that art which regulates and enforces all the arrangements of the city. But what is the work which this art performs? What product does it yield, as the medical art supplies good health, and the farmer’s art, provision? What good does it effect? You may say that it makes the citizens wealthy, free, harmonious in their intercourse. But we have already seen that these acquisitions are not good, unless they be under the guidance of intelligence: that nothing is really good, except some variety of intelligence.[36] Does the regal art then confer knowledge? If so, does it confer every variety of knowledge — that of the carpenter, currier, &c., as well as others? Not certainly any of these, for we have already settled that they are in themselves neither good nor bad. The regal art can thus impart no knowledge except itself; and what is itself? how are we to use it? If we say, that we shall render other men good — the question again recurs, Good — in what respect? useful — for what purpose?[37]
[36] Plato, Euthyd. p. 292 B. Ἀγαθὸν δέ γέ που ὡμολογήσαμεν ἀλλήλοις — οὐδὲν εἶναι ἄλλο ἢ ἐπιστήμην τινά.
[37] Plat. Euthydêm. p. 292 D. Ἀλλὰ τίνα δὴ ἐπιστήμην; ᾗ τί χρησόμεθα; τῶν μὲν γὰρ ἔργων οὐδενὸς δεῖ αὐτὴν δημιουργὸν εἶναι τῶν μήτε κακῶν μήτε ἀγαθῶν, ἐπιστήμην δὲ παραδιδόναι μηδεμίαν ἄλλην ἢ αὐτὴν ἑαυτήν· λέγωμεν δὴ οὖν, τίς ποτε ἔστιν αὑτὴ ᾗ τί χρησόμεθα;
“Here then” (concludes Sokrates), “we come to a dead lock: we can find no issue.[38] We cannot discover what the regal art does for us or gives us: yet this is the art which is to make us happy.” In this difficulty, Sokrates turns to the two Sophists, and implores their help. The contrast between him and them is thus brought out.
[38] Plat. Euthyd. p. 292 E.
Review of the cross-examination just pursued by Sokrates. It is very suggestive — puts the mind upon what to look for.
The argument of Sokrates, which I have thus abridged from the Euthydêmus, arrives at no solution: but it is nevertheless eminently suggestive, and puts the question in a way to receive solution. What is the regal or political art which directs or regulates all others? A man has many different impulses, dispositions, qualities, aptitudes, advantages, possessions, &c., which we describe by saying that he is an artist, a general, a tradesman, clever, just, temperate, brave, strong, rich, powerful, &c. But in the course of life, each particular situation has its different exigencies, while the prospective future has its exigencies also. The whole man is one, with all these distinct and sometimes conflicting attributes: in following one impulse, he must resist others — in turning his aptitudes to one object, he must turn them away from others — he must, as Plato says, distinguish the right use of his force from the wrong, by virtue of knowledge, intelligence, reason. Such discriminating intelligence, which in this dialogue is called the Regal or political art, — what is the object of it? It is intelligence or knowledge, — But of what? Not certainly of the way how each particular act is to be performed — how each particular end is to be attained. Each of these separately is the object of some special knowledge. But the whole of a man’s life is passed in a series of such particular acts, each of which is the object of some special knowledge: what then remains as the object of Regal or political intelligence, upon which our happiness is said to depend? Or how can it have any object at all?
Comparison with other dialogues — Republic, Philêbus, Protagoras. The only distinct answer is found in the Protagoras.