This general theory illustrated by the case of the philosopher or lover of wisdom. Painful consciousness of ignorance the attribute of the philosopher. Value set by Sokrates and Plato upon this attribute 190 Another theory of Sokrates. The Primum Amabile, or original and primary object of Love. Particular objects are loved through association with this. The object is Good 191 Statement by Plato of the general law of mental association _ib._ Theory of the Primum Amabile, here introduced by Sokrates, with numerous derivative objects of love. Platonic Idea. Generic communion of Aristotle, distinguished by him from the feebler analogical communion 192 Primum Amabile of Plato, compared with the Prima Amicitia of Aristotle. Each of them is head of an analogical aggregate, not member of a generic family 194 The Good and Beautiful, considered as objects of attachment _ib._ CHAPTER XXI. EUTHYDEMUS. Dramatic and comic exuberance of the Euthydêmus. Judgments of various critics 195 Scenery and personages _ib._ The two Sophists, Euthydemus and Dionysodorus: manner in which they are here presented 196 Conversation carried on with Kleinias, first by Sokrates, next by the two Sophists _ib._ Contrast between the two different modes of interrogation 197 Wherein this contrast does not consist 198 Wherein it does consist 199 Abuse of fallacies by the Sophists--their bidding for the applause of the by-standers _ibid._ Comparison of the Euthydêmus with the Parmenidês 200 Necessity of settling accounts with the negative, before we venture upon the affirmative, is common to both: in the one the process is solitary and serious; in the other, it is vulgarised and ludicrous 201 Opinion of Stallbaum and other critics about the Euthydêmus, that Euthydêmus and Dionysodorus represent the way in which Protagoras and Gorgias talked to their auditors 202 That opinion is unfounded. Sokrates was much more Eristic than Protagoras, who generally manifested himself by continuous speech or lecture _ib._ Sokrates in the Euthydêmus is drawn suitably to the purpose of that dialogue 203 The two Sophists in the Euthydêmus are not to be taken as real persons, or representatives of real persons 204 Colloquy of Sokrates with Kleinias--possession of good things is useless, unless we also have intelligence how to use them _ib._ But intelligence--of what? It must be such intelligence, or such an art, as will include both the making of what we want, and the right use of it when made 205 Where is such an art to be found? The regal or political art looks like it; but what does this art do for us? No answer can be found. Ends in puzzle 206 Review of the cross-examination just pursued by Sokrates. It is very suggestive--puts the mind upon what to look for 207 Comparison with other dialogues--Republic, Philêbus, Protagoras. The only distinct answer is found in the Protagoras 208