[90] Plato, Prot. p. 347 D. κἂν μάνυ πολὺν οἶνον πίωσιν — a phrase which will be found suitably illustrated by the persistent dialectic of Sokrates, even at the close of the Platonic Symposion, after he has swallowed an incredible quantity of wine.
[91] Plat. Prot. pp. 347-348. This remark — that the poet may be interpreted in many different ways, and that you cannot produce him in court to declare or defend his own meaning — is highly significant, in regard to the value set by Sokrates on living conversation and dialectic.
Purpose of Sokrates to sift difficulties which he really feels in his own mind. Importance of a colloquial companion for this purpose.
In spite of this appeal, Protagoras is still unwilling to resume, and is only forced to do so by a stinging taunt from Alkibiades, enforced by requests from Kallias and others. He is depicted as afraid of Sokrates, who, as soon as consent is given, recommences the discussion by saying — “Do not think, Protagoras, that I have any other purpose in debating, except to sift through and through, in conjunction with you, difficulties which puzzle my own mind. Two of us together can do more in this way than any one singly.[92]
[92] Plat. Prot. p. 348 C. μὴ οἴου διαλέγεσθαι μέ σοι ἄλλο τι βουλόμενον ἢ ἂ αὐτὸς ἀπορῶ, ἑκάστοτε ταῦτα διασκέψασθαι.
The remark here given should be carefully noted in appreciating the Sokratic frame of mind. The cross-examination which he bestows, is not that of one who himself knows — and who only gets up artificial difficulties to ascertain whether others know as much as he does. On the contrary, it proceeds from one who is himself puzzled; and that which puzzles him he states to others, and debates with others, as affording the best chance of clearing up his own ideas and obtaining a solution.
The grand purpose with Sokrates is to bring into clear daylight the difficulties which impede the construction of philosophy or “reasoned truth,” and to sift them thoroughly, instead of slurring them over or hiding them.
“We are all more fertile and suggestive, with regard to thought, word, and deed, when we act in couples. If a man strikes out anything new by himself, he immediately goes about looking for a companion to whom he can communicate it, and with whom he can jointly review it. Moreover, you are the best man that I know for this purpose, especially on the subject of virtue: for you are not only virtuous yourself, but you can make others so likewise, and you proclaim yourself a teacher of virtue more publicly than any one has ever done before. Whom can I find so competent as you, for questioning and communication on these very subjects?”[93]
[93] Plato, Protag. pp. 348-349.
The interrupted debate is resumed. Protagoras says that courage differs materially from the other branches of virtue.