Socrates again, like the Sophists, turns his attention away from Physics to Ethics; he drops speculation about external nature, and busies himself with the interior life and development of man. But the world in which Socrates’ method necessarily conceives and places man, and the work and standard which he finds already latent in each man, for that man to do and to endorse in himself and in the world, are both entirely different from those of the Sophists, and occasion a still further, indeed the greatest of all possible deepenings of the apprehension of Oneness and of Multiplicity. For the world of Socrates is a world in which Reality and Truth reign and are attainable by man; never does he even ask whether truth _is_ or can be reached by us, but only what it is and where it lies and how it can be attained. And since Socrates instinctively shares the profoundly Greek conviction that Reality and Truth are necessarily not only one but unchanging, he assumes throughout that, since Truth and Reality do exist, Oneness and unchanging Being must exist also. And thus the Oneness of Reality and the Multiplicity of Appearance are re-established by him in Greek philosophy. And their apprehension is indefinitely deepened and extended, since, whatever _is_ being knowable, and knowable only through Dialectics, and Dialectics having left us with concepts each in a sense a one and a many, Life itself, Reality and all Nature must, somehow and to some extent, be also a one and a many. And man according to Socrates is required, already as a simple consequence of such convictions, to discover and acknowledge and organize the One and the Many in his own interior life and faculties. For if his senses tell him of the Many, and his reason alone tells him of the One, and the Many are but appearances and the One alone is fully real,--then it will be in and through his reason that he is and will be truly man.