Any piece of persuasion, therefore, will contain as its first process a dialectic establishing terms which have to do with policy. Now a term of policy is essentially a term of motion, and here begins the congruence of rhetoric with the soul which underlies the speculation of the _Phaedrus_. In his myth of the charioteer, Socrates declares that every soul is immortal because “that which is ever moving is immortal.” Motion, it would appear from this definition, is part of the soul’s essence. And just because the soul is ever tending, positive or indifferent terms cannot partake of this congruence. But terms of tendency—goodness, justice, divinity, and the like—are terms of motion and therefore may be said to comport with the soul’s essence. The soul’s perception of goodness, justice, and divinity will depend upon its proper tendency, while at the same time contacts with these in discourse confirm and direct that tendency. The education of the soul is not a process of bringing it into correspondence with a physical structure like the external world, but rather a process of rightly affecting its motion. By this conception, a soul which is rightly affected calls that good which is good; but a soul which is wrongly turned calls that good which is evil. What Plato has prepared us to see is that the virtuous rhetorician, who is a lover of truth, has a soul of such movement that its dialectical perceptions are consonant with those of a divine mind. Or, in the language of more technical philosophy, this soul is aware of axiological systems which have ontic status. The good soul, consequently, will not urge a perversion of justice as justice in order to impose upon the commonwealth. Insofar as the soul has its impulse in the right direction, its definitions will agree with the true nature of intelligible things. There is, then, no true rhetoric without dialectic, for the dialectic provides that basis of “high speculation about nature” without which rhetoric in the narrower sense has nothing to work upon. Yet, when the disputed terms have been established, we are at the limit of dialectic. How does the noble rhetorician proceed from this point on? That the clearest demonstration in terms of logical inclusion and exclusion often fails to win assent we hardly need state; therefore, to what does the rhetorician resort at this critical passage? It is the stage at which he passes from the logical to the analogical, or it is where figuration comes into rhetoric.