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

The talk of the two Sophists, though ironically admired while it is going on, is shown at the end to produce no real admiration, but the contrary _ib._

Mistaken representations about the Sophists--Aristotle's definition--no distinguishable line can be drawn between the Sophist and the Dialectician 210

Philosophical purpose of the Euthydêmus--exposure of fallacies, in Plato's dramatic manner, by multiplication of particular examples 211

Aristotle (Soph. Elench.) attempts a classification of fallacies: Plato enumerates them without classification 212

Fallacies of equivocation propounded by the two Sophists in the Euthydêmus _ib._

Fallacies--_à dicto secundum quid, ad dictum simpliciter_--in the Euthydêmus 213

Obstinacy shown by the two Sophists in their replies--determination not to contradict themselves 214

Farther verbal equivocations _ib._

Fallacies involving deeper logical principles--contradiction is impossible.--To speak falsely is impossible 215

Plato's Euthydêmus is the earliest known attempt to set out and expose fallacies--the only way of exposing fallacies is to exemplify the fallacy by particular cases, in which the conclusion proved is known _aliunde_ to be false and absurd 216

Mistake of supposing fallacies to have been invented and propagated by Athenian Sophists--they are inherent inadvertencies and liabilities to error, in the ordinary process of thinking. Formal debate affords the best means of correcting them 217

Wide-spread prevalence of erroneous belief, misguided by one or other of these fallacies, attested by Sokrates, Plato, Bacon, &c.,--complete enumeration of heads of fallacies by Mill 218

Value of formal debate as a means for testing and confuting fallacies 221

Without the habit of formal debate, Plato could not have composed his Euthydêmus, nor Aristotle the treatise De Sophisticis Elenchis _ib._

Probable popularity of the Euthydêmus at Athens--welcomed by all the enemies of Dialectic 222

Epilogue of Plato to the Dialogue, trying to obviate this inference by opponents--Conversation between Sokrates and Kriton 223

Altered tone in speaking of Euthydêmus--Disparagement of persons half-philosophers, half-politicians 224

Kriton asks Sokrates for advice about the education of his sons--Sokrates cannot recommend a teacher--tells him to search for himself 225

Euthydêmus is here cited as representative of Dialectic and philosophy 226

Who is the person here intended by Plato, half-philosopher, half-politician? Is it Isokrates? 227

Variable feeling at different times, between Plato and Isokrates 228