"That we do not become," he answered, "haters of reasoning, as some become haters of men; for no greater evil can happen to any one than to hate reasoning. 88. But hatred of reasoning and hatred of mankind both spring from the same source. For hatred of mankind is produced in us from having placed too great reliance on some one without sufficient knowledge of him, and from having considered him to be a man altogether true, sincere, and faithful, and then, after a little while, finding him depraved and unfaithful, and after him another. And when a man has often experienced this, and especially from those whom he considered his most intimate and best friends, at length, having frequently stumbled, he hates all men, and thinks that there is no soundness at all in any of them. Have you not perceived that this happens so?" "Certainly," I replied. "Is it not a shame?" he said "And is it not evident that such a one attempts to deal with men without sufficient knowledge of human affairs? For if he had dealt with them with competent knowledge, as the case really is, so he would have considered that the good and the bad are each very few in number, and that those between both are most numerous." 89. "How say you?" I asked. "In the same manner," he replied, "as with things very little and very large Do you think that any thing is more rare than to find a very large on a very little man, or dog, or any thing else? and, again, swift or slow, beautiful or ugly, white or black? Do you not perceive that of all such things the extremes are rare and few, but that the intermediate are abundant and numerous?" "Certainly," I replied. "Do you not think, then," he continued, "that if a contest in wickedness were proposed, even here very few would be found pre-eminent?" "It is probable," I said. "It is so," he said, "but in this respect reasonings do not resemble men, for I was just now following you as my leader, but in this they do resemble them, when any one believes in any argument as true without being skilled in the art of reasoning, and then shortly afterward it appears to him to be false, at one time being so and at another time not, and so on with one after another,[34] and especially they who devote themselves to controversial arguments, you are aware, at length think they have become very wise and have alone discovered that there is nothing sound and stable either in things or reasonings but that all things that exist, as is the case with the Euripus, are in a constant state of flux and reflux, and never continue in any one condition for any length of time." "You speak perfectly true," I said.