In the Theaetetus, Plato remarks that precision in the use of terms, though sometimes pedantic, is sometimes necessary. Here he makes the opposite reflection, that there may be a philosophical disregard of words. The evil of mere verbal oppositions, the requirement of an impossible accuracy in the use of terms, the error of supposing that philosophy was to be found in language, the danger of word-catching, have frequently been discussed by him in the previous dialogues, but nowhere has the spirit of modern inductive philosophy been more happily indicated than in the words of the Statesman:--'If you think more about things, and less about words, you will be richer in wisdom as you grow older.' A similar spirit is discernible in the remarkable expressions, 'the long and difficult language of facts;' and 'the interrogation of every nature, in order to obtain the particular contribution of each to the store of knowledge.' Who has described 'the feeble intelligence of all things; given by metaphysics better than the Eleatic Stranger in the words--'The higher ideas can hardly be set forth except through the medium of examples; every man seems to know all things in a kind of dream, and then again nothing when he is awake?' Or where is the value of metaphysical pursuits more truly expressed than in the words,--'The greatest and noblest things have no outward image of themselves visible to man: therefore we should learn to give a rational account of them?' III. The political aspects of the dialogue are closely connected with the dialectical. As in the Cratylus, the legislator has 'the dialectician standing on his right hand;' so in the Statesman, the king or statesman is the dialectician, who, although he may be in a private station, is still a king. Whether he has the power or not, is a mere accident; or rather he has the power, for what ought to be is ('Was ist vernunftig, das ist wirklich'); and he ought to be and is the true governor of mankind. There is a reflection in this idealism of the Socratic 'Virtue is knowledge;' and, without idealism, we may remark that knowledge is a great part of power. Plato does not trouble himself to construct a machinery by which 'philosophers shall be made kings,' as in the Republic: he merely holds up the ideal, and affirms that in some sense science is really supreme over human life.