"To that of men."
"What, then, shall we say of the soul—that it is visible, or not visible?"
"Is it, then, invisible?"
"Yes."
"The soul, then, is more like the invisible than the body; and the body, the visible?"
"It must needs be so, Socrates."
[65]. "And did we not, some time since, say this too, that the soul, when it employs the body to examine any thing, either by means of the sight or hearing, or any other sense (for to examine any thing by means of the body is to do so by the senses), is then drawn by the body to things that never continue the same, and wanders and is confused, and reels as if intoxicated, through coming into contact with things of this kind?"
"Certainly."
"But when it examines anything by itself, does it approach that which is pure, eternal, immortal, and unchangeable, and, as being allied to it, continue constantly with it, so long as it subsists by itself, and has the power, and does it cease from its wandering, and constantly continue the same with respect to those things, through coming into contact with things of this kind? And is this affection of the soul called wisdom?"