To the question what is an educated person like, one answer is, he is like Socrates, or like Plato. Whitman said, “I and my kind do not convince by argument; we convince by our presence.” In the Dialogues there is a presence. Here the personality of a great genius stands revealed. You really come to know Socrates. In his company you cannot fail to delight in his humor, his brilliant flashes of insight, the subtlety and tenacity and wide sweep of his thought, his daring, his unfailing reasonableness, his candor and freedom of spirit. Whether this personality is the Socrates of history or a creation of Plato’s genius or a mixture of both is a matter that need not concern us at present. Our aim is to “find” the educated man. Here by common agreement is the supreme type. Outside the Dialogues and a few such sources of information as the writing of Xenophon, we know little that is authentic about Socrates. Before Socrates there had been much speculation about natural phenomena and the laws which govern the universe. Philosophers had begun to seek naturalistic rather than mythological explanations of the world of objects. This scientific interest was genuine, but the Greeks lacked a logic of scientific method. Before man may think correctly, understand his world or live wisely he must develop habits of exact thinking; he must know what he means by what he says. He must examine his own sentiments and beliefs, and presuppositions. As an educator Socrates was positively revolutionary, subversive, disconcerting. He stands out in sharp contrast to the other great teachers of antiquity, and to most of those who have lived after him. He gives mankind an entirely different idea of what education is. He pursues knowledge; the others proclaim it. Unlike the philosophers of India and Egypt or the prophets of Judea, _Socrates has no gospel_, no creed, no made-in-advance message, no “thus saith the Lord,” no system of “truth.” Others indoctrinate; Socrates proclaims his ignorance. He is not a sceptic, for he believes that knowledge is not only possible, but that men possess it, though they seldom make use of that which they possess. Although not a sceptic, Socrates is decidedly an agnostic. He shows popular ideas to be ignorance, mere opinion. Living at a time when even the intelligent few had hardly begun to question traditional illusions, he did not seek to lure his students back to acquiescence to authority, but to develop a technique for testing all things. To use a modern colloquialism, Socrates simply strove to “debunk” the minds of his students. He tried to aid Athenian youths to understand themselves, to think their way to some degree of freedom and mastery, to ground their ideas of virtue, justice, government, in well-considered reason, to gain temperance of judgment, to re-examine what they thought they knew and see if it were knowledge or only opinion. And his was no mere idle curiosity, but a serious and courageous facing of the elemental