goras's theory. If what he says is true, a pig or any other creature that possesses perception will be the measure of all things, as well as a man, and man himself will be equal in wisdom to the gods. To which Protagoras is supposed to answer, that the gods are not to be brought into the question at all, for that it does not appear whether they exist or not , and as to brute creatures, it would be strange if every man did not excel them in wisdom, and besides no argument deduced from them can be conclusive but rests only on probability, which cannot be allowed in a discussion respecting science. Well then, when we hear barbarians speak, whose language we have not learnt, are we to say that we both hear and know what they say? to which the answer is, that we both hear and know the sounds, but not the meaning of the words. Again it is objected, if perception is science, a person may remember a thing and not know it, for instance he may obtain a knowledge of a thing by seeing it, and then shut his eyes, in that case he remembers it, but does not see it, but inasmuch as sight is perception and perception knowledge, he cannot know it, because he does not see it, and yet he remembers it; which is absurd. But Protagoras will not admit this conclusion, but will say that memory is very different from perception, and that the things which we appear to remember are not the same as those that we formerly perceived. Still, though all things are as they appear to each person, it must be admitted that there is such a thing as wisdom and a wise man, and he is wise who changes the aspect of objects to another, and causes things that appear and are evil to any one, to appear and be good; just as a physician by means of medicine changes the habit of the body from bad to good[1].
Thus far Socrates had carried on the discussion with Theætetus, adducing the answers which Protagoras himself would have given to the objections brought against his theory, but expressing no opinion of his own. He now persuades Theodo-
- ↑ § 47–65.
