Now this doctrine is dealt with in the Theætêtus, Sophistês, and Kratylus. In the Theætêtus,[101] Sokrates examines it at great length, and proposes several different hypotheses to explain how a false proposition might be possible: but ends in pronouncing them all inadmissible. He declares himself incompetent, and passes on to something else. Again, in the Sophistês, the same point is taken up, and discussed there also very copiously.[102] The Eleate in that dialogue ends by finding a solution which satisfies him (viz.: that τὸ μη ὂν = τὸ ἕτερον ὄντος). But what is remarkable is, that the solution does not meet any of the difficulties propounded in the Theætêtus; nor are those difficulties at all adverted to in the Sophistês. Finally, in the Kratylus, we have the very same doctrine, that false affirmations are impossible — which both in the Theætêtus and in the Sophistês is enunciated, not as the decided opinion of the speaker, but as a problem which embarrasses him — we have this same doctrine averred unequivocally by Kratylus as his own full conviction. And Sokrates finds that a very short argument, and a very simple comparison, suffice to refute him.[103] The supposed “aggressive cross-examiner,” who presses Sokrates so hard in the Theætêtus, is not allowed to put his puzzling questions in the Kratylus.[104]
[101] Plato, Theætêt. pp. 187 D to 201 D. The discussion of the point is continued through thirteen pages of Stephan. Edit.
[102] Plato, Sophistês, pp. 237 A, 264 B, through twenty-seven pages of Steph. edit. — though there are some digressions included herein.
[103] Plato, Kratyl. pp. 430-431 A-B.
[104] Plato, Theætêt. p. 200 A. ὁ γὰρ ἐλεγκτικὸς ἐκεῖνος γελάσας φήσει.
Discrepancies and inconsistencies of Plato, in his manner of handling the same subject.
How are we to explain these three different modes of handling the same question by the same philosopher? If the question about Non-Ens can be disposed of in the summary way which we read in the Kratylus, what is gained by the string of unsolved puzzles in the Theætêtus — or by the long discursive argument in the Sophistês, ushering in a new solution noway satisfactory? If, on the contrary, the difficulties which are unsolved in the Theætêtus, and imperfectly solved in the Sophistês, are real and pertinent — how are we to explain the proceeding of Plato in the Kratylus, when he puts into the mouth of Kratylus a distinct averment of the opinion, about Non-Ens, yet without allowing him, when it is impugned by Sokrates, to urge any of these pertinent arguments in defence of it? If the peculiar solution given in the Sophistês be the really genuine and triumphant solution, why is it left unnoticed both in the Kratylus and the Theætêtus, and why is it contradicted in other dialogues? Which of the three dialogues represents Plato’s real opinion on the question?
No common didactic purpose pervading the Dialogues — each is a distinct composition, working out its own peculiar argument.
To these questions, and to many others of like bearing, connected with the Platonic writings, I see no satisfactory reply, if we are to consider Plato as a positive philosopher, with a scheme and edifice of methodised opinions in his mind: and as composing all his dialogues with a set purpose, either of inculcating these opinions on the reader, or of refuting the opinions opposed to them. This supposition is what most Platonic critics have in their minds, even when professedly modifying it. Their admiration for Plato is not satisfied unless they conceive him in the professorial chair as a teacher, surrounded by a crowd of learners, all under the obligation (incumbent on learners generally) to believe what they hear. Reasoning upon such a basis, the Platonic dialogues present themselves to me as a mystery. They exhibit neither identity of the teacher, nor identity of the matter taught: the composer (to use various Platonic comparisons) is Many, and not One — he is more complex than Typhos.[105]
[105] Plato, Phædrus, p. 230 A.