Part 12

Then before we began to see or hear or perceive in any way, we must have had a knowledge of absolute equality, or we could not have referred to that standard the equals which are derived from the senses?--for to that they all aspire, and of that they fall short.

No other inference can be drawn from the previous statements.

And did we not see and hear and have the use of our other senses as soon as we were born?

Certainly.

Then we must have acquired the knowledge of equality at some previous time?

Yes.

That is to say, before we were born, I suppose?

True.

And if we acquired this knowledge before we were born, and were born having the use of it, then we also knew before we were born and at the instant of birth not only the equal or the greater or the less, but all other ideas; for we are not speaking only of equality, but of beauty, goodness, justice, holiness, and of all which we stamp with the name of essence in the dialectical process, both when we ask and when we answer questions. Of all this we may certainly affirm that we acquired the knowledge before birth?

We may.

But if, after having acquired, we have not forgotten what in each case we acquired, then we must always have come into life having knowledge, and shall always continue to know as long as life lasts--for knowing is the acquiring and retaining knowledge and not forgetting. Is not forgetting, Simmias, just the losing of knowledge?

Quite true, Socrates.

But if the knowledge which we acquired before birth was lost by us at birth, and if afterwards by the use of the senses we recovered what we previously knew, will not the process which we call learning be a recovering of the knowledge which is natural to us, and may not this be rightly termed recollection?

Very true.

So much is clear--that when we perceive something, either by the help of sight, or hearing, or some other sense, from that perception we are able to obtain a notion of some other thing like or unlike which is associated with it but has been forgotten. Whence, as I was saying, one of two alternatives follows:--either we had this knowledge at birth, and continued to know through life; or, after birth, those who are said to learn only remember, and learning is simply recollection.

Yes, that is quite true, Socrates.

And which alternative, Simmias, do you prefer? Had we the knowledge at our birth, or did we recollect the things which we knew previously to our birth?

I cannot decide at the moment.

At any rate you can decide whether he who has knowledge will or will not be able to render an account of his knowledge? What do you say?

Certainly, he will.

But do you think that every man is able to give an account of these very matters about which we are speaking?

Would that they could, Socrates, but I rather fear that to-morrow, at this time, there will no longer be any one alive who is able to give an account of them such as ought to be given.

Then you are not of opinion, Simmias, that all men know these things?

Certainly not.

They are in process of recollecting that which they learned before?

Certainly.

But when did our souls acquire this knowledge?--not since we were born as men?

Certainly not.