unobserved, and yet at last the divergence becomes considerable. Hence the
failure of attempts to apply arithmetical or algebraic formulae to logic.
The imperfection, or rather the higher and more elastic nature of language,
does not allow words to have the precision of numbers or of symbols. And
this quality in language impairs the force of an argument which has many
steps.

The objection, though fairly met by Socrates in this particular instance,
may be regarded as implying a reflection upon the Socratic mode of
reasoning. And here, as elsewhere, Plato seems to intimate that the time
had come when the negative and interrogative method of Socrates must be
superseded by a positive and constructive one, of which examples are given
in some of the later dialogues. Adeimantus further argues that the ideal
is wholly at variance with facts; for experience proves philosophers to be
either useless or rogues. Contrary to all expectation Socrates has no
hesitation in admitting the truth of this, and explains the anomaly in an
allegory, first characteristically depreciating his own inventive powers.
In this allegory the people are distinguished from the professional
politicians, and, as elsewhere, are spoken of in a tone of pity rather than
of censure under the image of 'the noble captain who is not very quick in
his perceptions.'

The uselessness of philosophers is explained by the circumstance that
mankind will not use them. The world in all ages has been divided between
contempt and fear of those who employ the power of ideas and know no other
weapons. Concerning the false philosopher, Socrates argues that the best
is most liable to corruption; and that the finer nature is more likely to
suffer from alien conditions. We too observe that there are some kinds of
excellence which spring from a peculiar delicacy of constitution; as is
evidently true of the poetical and imaginative temperament, which often