Of these objections, urged by Sokrates in the Theætêtus, against the possibility of ἀλλοδοξία, no notice is taken in the Sophistês either by Sokrates, or by Theætêtus, or by the Eleate in the Sophistês. Indeed the Eleate congratulates himself upon the explanation as more satisfactory than he had expected to find (p. 264 B): and speaks with displeasure of the troublesome persons who stir up doubts and contradictions (p. 259 C): very different from the tone of Sokrates in the Theætêtus (p. 195, B-C).
I may farther remark that Plato, in the Republic, reasons about τὸ μὴ ὂν in the Parmenidean sense, and not in the sense which he ascribed to it in the Sophistês, and which he recognises in the Politikus, p. 284 B. (Republic, v. pp. 477 A, 478 C.)
Socher (Ueber Platon’s Schriften, pp. 260-270) points out the discrepancy between the doctrines of the Eleate in the Sophistês, and those maintained by Sokrates in other Platonic dialogues; inferring from thence that the Sophistês and Politikus are not compositions of Plato. As between the Theætêtus and the Sophistês, I think a stronger case of discrepancy might be set forth than he has stated; though the end of the former is tied to the beginning of the latter plainly, directly, and intentionally. But I do not agree in his inference. He concludes that the Sophistês is not Plato’s composition: I conclude, that the scope for dissident views and doctrine, within the long philosophical career and numerous dialogues of Plato, is larger than his commentators admit.
Plato considered that the search for Truth was the noblest occupation of life.
Such a string of objections never answered, and of difficulties without solution, may appear to many persons nugatory as well as tiresome. To Plato they did not appear so. At the time when most of his dialogues were composed, he considered that the Search after truth was at once the noblest occupation, and the highest pleasure, of life. Whoever has no sympathy with such a pursuit — whoever cares only for results, and finds the chase in itself fatiguing rather than attractive — is likely to take little interest in the Platonic dialogues. To repeat what I said in [Chapter VIII]. — Those who expect from Plato a coherent system in which affirmative dogmas are first to be laid down, with the evidence in their favour — next, the difficulties and objections against them enumerated — lastly, these difficulties solved — will be disappointed. Plato is, occasionally, abundant in his affirmations: he has also great negative fertility in starting objections: but the affirmative current does not come into conflict with the negative. His belief is enforced by rhetorical fervour, poetical illustration, and a vivid emotional fancy. These elements stand to him in the place of positive proof; and when his mind is full of them, the unsolved objections, which he himself had stated elsewhere, vanish out of sight. Towards the close of his life (as we shall see in the Treatise De Legibus), the love of dialectic, and the taste for enunciating difficulties even when he could not clear them up, died out within him. He becomes ultra-dogmatical, losing even the poetical richness and fervour which had once marked his affirmations, and substituting in their place a strict and compulsory orthodoxy.
Contrast between the philosopher and the practical statesman — between Knowledge and Opinion.
The contrast between the philosopher and the man engaged in active life — which is so emphatically set forth in the Theætêtus[144] — falls in with the distinction between Knowledge and Opinion — The Infallible and the Fallible. It helps the purpose of the dialogue, to show what knowledge is not: and it presents the distinction between the two on the ethical and emotional side, upon which Plato laid great stress. The philosopher (or man of Knowledge, i.e. Knowledge viewed on its subjective side) stands opposed to the men of sensible perception and opinion, not merely in regard to intellect, but in regard to disposition, feeling, character, and appreciation of objects. He neither knows nor cares about particular things or particular persons: all his intellectual force, and all his emotional interests, are engaged in the contemplation of Universals or Real Entia, and of the great pervading cosmical forces. He despises the occupations of those around him, and the actualities of life, like the Platonic Sokrates in the Gorgias:[145] assimilating himself as much as possible to the Gods; who have no other occupation (according to the Aristotelian[146] Ethics), except that of contemplating and theorising. He pursues these objects not with a view to any ulterior result, but because the pursuit is in itself a life both of virtue and happiness; neither of which are to be found in the region of opinion. Intense interest in speculation is his prominent characteristic. To dwell amidst these contemplations is a self-sufficing life; even without any of the aptitudes or accomplishments admired by the practical men. If the philosopher meddles with their pursuits, he is not merely found incompetent, but also incurs general derision; because his incompetence becomes manifest even to the common-place citizens. But if they meddle with his speculations, they fail not less disgracefully; though their failure is not appreciated by the unphilosophical spectator.
[144] Plato, Theætêt. pp. 173-176. Compare Republic, v. pp. 476-477, vii. p. 517.
[145] See above, [chap. xxiv. p. 355].
[146] Ethic. Nikomach. x. 8, p. 1178, b. 9-25.