Part 17

SOCRATES: All agents have a different patient in Socrates, accordingly as he is well or ill.

THEAETETUS: Of course.

SOCRATES: And I who am the patient, and that which is the agent, will produce something different in each of the two cases?

THEAETETUS: Certainly.

SOCRATES: The wine which I drink when I am in health, appears sweet and pleasant to me?

THEAETETUS: True.

SOCRATES: For, as has been already acknowledged, the patient and agent meet together and produce sweetness and a perception of sweetness, which are in simultaneous motion, and the perception which comes from the patient makes the tongue percipient, and the quality of sweetness which arises out of and is moving about the wine, makes the wine both to be and to appear sweet to the healthy tongue.

THEAETETUS: Certainly; that has been already acknowledged.

SOCRATES: But when I am sick, the wine really acts upon another and a different person?

THEAETETUS: Yes.

SOCRATES: The combination of the draught of wine, and the Socrates who is sick, produces quite another result; which is the sensation of bitterness in the tongue, and the motion and creation of bitterness in and about the wine, which becomes not bitterness but something bitter; as I myself become not perception but percipient?

THEAETETUS: True.

SOCRATES: There is no other object of which I shall ever have the same perception, for another object would give another perception, and would make the percipient other and different; nor can that object which affects me, meeting another subject, produce the same, or become similar, for that too would produce another result from another subject, and become different.

THEAETETUS: True.

SOCRATES: Neither can I by myself, have this sensation, nor the object by itself, this quality.

THEAETETUS: Certainly not.

SOCRATES: When I perceive I must become percipient of something--there can be no such thing as perceiving and perceiving nothing; the object, whether it become sweet, bitter, or of any other quality, must have relation to a percipient; nothing can become sweet which is sweet to no one.

THEAETETUS: Certainly not.

SOCRATES: Then the inference is, that we (the agent and patient) are or become in relation to one another; there is a law which binds us one to the other, but not to any other existence, nor each of us to himself; and therefore we can only be bound to one another; so that whether a person says that a thing is or becomes, he must say that it is or becomes to or of or in relation to something else; but he must not say or allow any one else to say that anything is or becomes absolutely:--such is our conclusion.

THEAETETUS: Very true, Socrates.

SOCRATES: Then, if that which acts upon me has relation to me and to no other, I and no other am the percipient of it?

THEAETETUS: Of course.

SOCRATES: Then my perception is true to me, being inseparable from my own being; and, as Protagoras says, to myself I am judge of what is and what is not to me.

THEAETETUS: I suppose so.

SOCRATES: How then, if I never err, and if my mind never trips in the conception of being or becoming, can I fail of knowing that which I perceive?

THEAETETUS: You cannot.

SOCRATES: Then you were quite right in affirming that knowledge is only perception; and the meaning turns out to be the same, whether with Homer and Heracleitus, and all that company, you say that all is motion and flux, or with the great sage Protagoras, that man is the measure of all things; or with Theaetetus, that, given these premises, perception is knowledge. Am I not right, Theaetetus, and is not this your new-born child, of which I have delivered you? What say you?

THEAETETUS: I cannot but agree, Socrates.