sophist-第6节
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the upper part； which is farther off； would appear to be out of
proportion in comparison with the lower； which is nearer； and so
they give up the truth in their images and make only the proportions
which appear to be beautiful； disregarding the real ones。
Theaet。 Quite true。
Str。 And that which being other is also like； may we not
fairly call
a likeness or image？
Theaet。 Yes。
Str。 And may we not； as I did just now； call that part of the
imitative art which is concerned with making such images the art of
likeness making？
Theaet。 Let that be the name。
Str。 And what shall we call those resemblances of the beautiful；
which appear such owing to the unfavourable position of the
spectator；
whereas if a person had the power of getting a correct view of works
of such magnitude； they would appear not even like that to which
they profess to be like？ May we not call these 〃appearances；〃 since
they appear only and are not really like？
Theaet。 Certainly。
Str。 There is a great deal of this kind of thing in
painting； and in
all imitation。
Theaet。 Of course。
Str。 And may we not fairly call the sort of art； which produces an
appearance and not an image； phantastic art？
Theaet。 Most fairly。
Str。 These then are the two kinds of image making…the art of
making likenesses； and phantastic or the art of making appearances？
Theaet。 True。
Str。 I was doubtful before in which of them I should place the
Sophist； nor am I even now able to see clearly； verily he is a
wonderful and inscrutable creature。 And now in the cleverest
manner he
has got into an impossible place。
Theaet。 Yes； he has。
Str。 Do you speak advisedly； or are you carried away at the moment
by the habit of assenting into giving a hasty answer？
Theaet。 May I ask to what you are referring？
Str。 My dear friend； we are engaged in a very difficult
speculation…there can be no doubt of that； for how a thing can
appear and seem； and not be； or how a man can say a thing
which is not
true； has always been and still remains a very perplexing question。
Can any one say or think that falsehood really exists； and
avoid being
caught in a contradiction？ Indeed； Theaetetus； the task is a
difficult
one。
Theaet。 Why？
Str。 He who says that falsehood exists has the audacity to assert
the being of not…being； for this is implied in the possibility of
falsehood。 But； my boy； in the days when I was a boy； the great
Parmenides protested against this doctrine； and to the end
of his life
he continued to inculcate the same lesson…always repeating both in
verse and out of verse：
Keep your mind from this way of enquiry； for never will you show
that not…being is
Such is his testimony； which is confirmed by the very expression
when sifted a little。 Would you object to begin with the
consideration
of the words themselves？
Theaet。 Never mind about me； I am only desirous that you should
carry on the argument in the best way； and that you should take me
with you。
Str。 Very good； and now say； do we venture to utter the forbidden
word 〃not…being〃？
Theaet。 Certainly we do。
Str。 Let us be serious then； and consider the question neither in
strife nor play： suppose that one of the hearers of Parmenides was
asked； 〃To is the term 'not…being' to be applied？〃…do you know what
sort of object he would single out in reply； and what answer he
would make to the enquirer？
Theaet。 That is a difficult question； and one not to be answered
at all by a person like myself。
Str。 There is at any rate no difficulty in seeing that the
predicate
〃not…being〃 is not applicable to any being。
Theaet。 None； certainly。
Str。 And if not to being； then not to something。
Theaet。 Of course not。
Str。 It is also plain； that in speaking of something we speak of
being； for to speak of an abstract something naked and isolated from
all being is impossible。
Theaet。 Impossible。
Str。 You mean by assenting to imply that he who says something
must say some one thing？
Theaet。 Yes。
Str。 Some in the singular （ti） you would say is the sign of one；
some in the dual （tine） of two； some in the plural （tines） of many？
Theaet。 Exactly。
Str。 Then he who says 〃not something〃 must say absolutely nothing。
Theaet。 Most assuredly。
Str。 And as we cannot admit that a man speaks and says nothing； he
who says 〃not…being〃 does not speak at all。
Theaet。 The difficulty of the argument can no further go。
Str。 Not yet； my friend； is the time for such a word； for there
still remains of all perplexities the first and greatest；
touching the
very foundation of the matter。
Theaet。 What do you mean？ Do not be afraid to speak。
Str。 To that which is； may be attributed some other thing which is？
Theaet。 Certainly。
Str。 But can anything which is； be attributed to that which is not？
Theaet。 Impossible。
Str。 And all number is to be reckoned among things which are？
Theaet。 Yes； surely number； if anything； has a real existence。
Str。 Then we must not attempt to attribute to not…being number
either in the singular or plural？
Theaet。 The argument implies that we should be wrong in doing so。
Str。 But how can a man either express in words or even conceive in
thought things which are not or a thing which is not without number？
Theaet。 How indeed？
Str。 When we speak of things which are not attributing plurality
to not…being？
Theaet。 Certainly。
Str。 But； on the other hand； when we say 〃what is not；〃 do we not
attribute unity？
Theaet。 Manifestly。
Str。 Nevertheless； we maintain that you may not and ought not to
attribute being to not…being？
Theaet。 Most true。
Str。 Do you see； then； that not…being in itself can neither be
spoken； uttered； or thought； but that it is unthinkable；
unutterable； unspeakable； indescribable？
Theaet。 Quite true。
Str。 But； if so； I was wrong in telling you just now that the
difficulty which was coming is the greatest of all。
Theaet。 What！ is there a greater still behind？
Str。 Well； I am surprised； after what has been said already； that
you do not see the difficulty in which he who would refute the
notion of not…being is involved。 For he is compelled to contradict
himself as soon as he makes the attempt。
Theaet。 What do you mean？ Speak more clearly。
Str。 Do not expect clearness from me。 For I； who maintain that
not…being has no part either in the one or many； just now
spoke and am
still speaking of not…being as one； for I say 〃not…being。〃 Do you
understand？
Theaet。 Yes。
Str。 And a little while ago I said that not…being is unutterable；
unspeakable； indescribable： do you follow？
Theaet。 I do after a fashion。
Str。 When I introduced the word 〃is；〃 did I not contradict what I
said before？
Theaet。 Clearly。
Str。 And in using the singular verb； did I not speak of
not…being as
one？
Theaet。 Yes。
Str。 And when I spoke of not…being as indescribable and
unspeakable and unutterable； in using each of these words in the
singular； did I not refer to not…being as one？
Theaet。 Certainly。
Str。 And yet we say that； strictly speaking； it should not be
defined as one or many； and should not even be called 〃it；〃 for the
use of the word 〃it〃 would imply a form of unity。
Theaet。 Quite true。
Str。 How； then； can any one put any faith in me？ For now；
as always；
I am unequal to the refutation of not…being。 And therefore； as I was
saying； do not look to me for the right way of speaking about
not…being； but come； let us try the experiment with you。
Theaet。 What do you mean？
Str。 Make a noble effort； as becomes youth； and endeavour with all
your might to speak of not…being in a right manner； without
introducing into it either existence or unity or plurality。
Theaet。 It would be a strange boldness in me which would
attempt the
task when I see you thus discomfited。
Str。 Say no more of ourselves； but until we find some one or other
who can speak of not…being without number； we must acknowledge that
the Sophist is a clever rogue who will not be got out of his hole。
Theaet。 Most true。
Str。 And if we say to him that he professes an art of making
appearances； he will grapple with us and retort our argument upon
ourselves； and when we call him an image…maker he will say；
〃Pray what
do you mean at all by an image？〃 …and I should like to know；
Theaetetus； how we can possibly answer the younker's question？
Theaet。 We shall doubtless tell him of the images which are
reflected in water or in mirrors； also of sculptures； pictures； and
other duplicates。
Str。 I see； Theaetetus； that you have never made the
acquaintance of
the Sophist。
Theaet。 Why do you think so？
Str。 He will make believe to have his eyes shut； or to have none。
Theaet。 What do you mean？
Str。 When you tell him of something existing in a mirror； or in
sculpture； and address him as though he had eyes； he will
laugh you to
scorn； and will pretend that he knows nothing of mirrors and
streams； or of sight at all； he wi
