But I likewise think it is proper that the authors of this hypothesis, should consider the power of dialectic, such as it is exhibited by Socrates in the Republic;--how, as he says, it surrounds all disciplines like a defensive enclosure, and elevates those that use it, to _the good itself_, and the first unities, purifies the eye of the soul, establishes it in true beings, and the one principle of all things, and ends at last in that which is no longer hypothetical. For if the power of this dialectic is so great, and the end of this path so mighty, it is not proper to confound doxastic arguments, with a method of this kind. For the former regards the opinions of men, but the latter is called garrulity by the vulgar. And the one is perfectly destitute of disciplinative science, but the other is the defensive enclosure of such sciences, and the passage to it is through these. Again, the doxastic method of reasoning has for its end[99] the apparent, but the dialectic method endeavours to arrive at _the one_ itself, always employing for this purpose steps of ascent, and at last, beautifully ends in the nature of _the good_. By no means therefore, is it fit that we should draw down to doxastic arguments, a method which is established among the most accurate sciences. For the merely logical method which presides over the demonstrative phantasy, is of a secondary nature, and is alone pleased with contentious discussions; but our dialectic, for the most part, employs divisions and analyses as primary sciences, and as imitating the progression of beings from _the one_, and their conversion to it again. But it likewise sometimes uses definitions and demonstrations, and prior to these the definitive method, and the dividing method prior to this. On the contrary, the doxastic method is deprived of the incontrovertible reasonings of demonstration. Is it not, therefore, necessary that these powers must be separated from each other, and that the discussion of Parmenides, which employs our dialectic, must be free from the empty variety of mere argument, and must fabricate its reasonings with a view to being itself, and not to that which is apparent? And thus much may suffice in answer to those who reprobate our hypotheses. For if all this cannot convince them, we shall in vain endeavour to persuade them, and urge them to the speculation of things. CHAPTER Χ. But a greater and more difficult contest remains for me, against those lovers of the speculation of beings, who look to the science of first causes, as the end proposed in the hypothesis of the Platonic Parmenides; and this contest we will accomplish, if you please, by numerous and more known arguments.