THEAETETUS: What is it? STRANGER: A thing of which I have already spoken;--letting alone these puzzles as involving no difficulty, he should be able to follow and criticize in detail every argument, and when a man says that the same is in a manner other, or that other is the same, to understand and refute him from his own point of view, and in the same respect in which he asserts either of these affections. But to show that somehow and in some sense the same is other, or the other same, or the great small, or the like unlike; and to delight in always bringing forward such contradictions, is no real refutation, but is clearly the new-born babe of some one who is only beginning to approach the problem of being. THEAETETUS: To be sure. STRANGER: For certainly, my friend, the attempt to separate all existences from one another is a barbarism and utterly unworthy of an educated or philosophical mind. THEAETETUS: Why so? STRANGER: The attempt at universal separation is the final annihilation of all reasoning; for only by the union of conceptions with one another do we attain to discourse of reason. THEAETETUS: True. STRANGER: And, observe that we were only just in time in making a resistance to such separatists, and compelling them to admit that one thing mingles with another. THEAETETUS: Why so? STRANGER: Why, that we might be able to assert discourse to be a kind of being; for if we could not, the worst of all consequences would follow; we should have no philosophy. Moreover, the necessity for determining the nature of discourse presses upon us at this moment; if utterly deprived of it, we could no more hold discourse; and deprived of it we should be if we admitted that there was no admixture of natures at all. THEAETETUS: Very true. But I do not understand why at this moment we must determine the nature of discourse. STRANGER: Perhaps you will see more clearly by the help of the following explanation. THEAETETUS: What explanation? STRANGER: Not-being has been acknowledged by us to be one among many classes diffused over all being. THEAETETUS: True. STRANGER: And thence arises the question, whether not-being mingles with opinion and language. THEAETETUS: How so? STRANGER: If not-being has no part in the proposition, then all things must be true; but if not-being has a part, then false opinion and false speech are possible, for to think or to say what is not--is falsehood, which thus arises in the region of thought and in speech. THEAETETUS: That is quite true. STRANGER: And where there is falsehood surely there must be deceit. THEAETETUS: Yes. STRANGER: And if there is deceit, then all things must be full of idols and images and fancies. THEAETETUS: To be sure. STRANGER: Into that region the Sophist, as we said, made his escape, and, when he had got there, denied the very possibility of falsehood; no one, he argued, either conceived or uttered falsehood, inasmuch as not-being did not in any way partake of being.