[Footnote 97: Plato, Theætêt. p. 186 D.** [Greek: e)n me\n a)/ra toi=s pathê/masin ou)k e)/ni e)pistê/mê, _e)n de\ tô=| peri\ e)kei/nôn sullogismô=|_; ou)si/as ga\r kai\ a)lêthei/as e)ntau=tha me/n, ô(s e)/oike, dunato\n a(/psasthai, e)kei= de\ a)du/naton.] The term [Greek: sullogismo\s] is here interesting, before it had received that technical sense which it has borne from Aristotle downwards. Mr. Campbell explains it properly as "nearly equivalent to abstraction and generalisation" (Preface to Theætêtus, p. lxxiv., also note, p. 144).] [Footnote 98: Plato, Theætêt. p. 186 A. [Greek: kalo\n kai\ ai)schro/n, kai\ a)gatho\n kai\ kako/n. Kai\ tou/tôn moi dokei= _e)n toi=s ma/lista pro\s a)/llêla skopei=sthai tê\n ou)si/an, a)nalogizome/nê_ (ê( psuchê\) _e)n e(autê=| ta\ gegono/ta kai\ ta\ paro/nta pro\s ta\ me/llonta_.] Base and honourable, evil and good, are here pointed out by Sokrates as most evidently and emphatically _relative_. In the train of reasoning here terminated, Plato had been combating the doctrine [Greek: Ai)/sthêsis = E)pistê/mê]. In his sense of the word [Greek: ai)/sthêsis] he has refuted the doctrine. But what about the other doctrine, which he declares to be a part of the same programme--_Homo Mensura_--the Protagorean formula? That formula, so far from being refuted, is actually sustained and established by this train of reasoning. Plato has declared [Greek: ou)si/a, a)lêthei/a, e)nantio/tês, a)gatho/n, kako/n], &c., to be a distinct class of Objects not perceived by Sense. But he also tells us that they are apprehended by the Mind through its own working, and that they are apprehended always in relation to each other. We thus see that they are just as much relative to the concipient mind, as the Objects of sense are to the percipient and sentient mind. The Subject is the correlative limit or measure (to use Protagorean phrases) of one as well as of the other. This confirms what I observed above, that the two doctrines, 1. Homo Mensura, 2. [Greek: Ai)/sthêsis = E)pistê/mê],--are completely distinct and independent, though Plato has chosen to implicate or identify them.] [Side-note: Examination of this view--Distinction from the views of modern philosophers.]