without thought?' 'I acknowledge the unmeaningness of this,' says
Socrates, 'and would rather have recourse to the explanation that the ideas
are types in nature, and that other things partake of them by becoming like
them.' 'But to become like them is to be comprehended in the same idea;
and the likeness of the idea and the individuals implies another idea of
likeness, and another without end.' 'Quite true.' 'The theory, then, of
participation by likeness has to be given up. You have hardly yet,
Socrates, found out the real difficulty of maintaining abstract ideas.'
'What difficulty?' 'The greatest of all perhaps is this: an opponent will
argue that the ideas are not within the range of human knowledge; and you
cannot disprove the assertion without a long and laborious demonstration,
which he may be unable or unwilling to follow. In the first place, neither
you nor any one who maintains the existence of absolute ideas will affirm
that they are subjective.' 'That would be a contradiction.' 'True; and
therefore any relation in these ideas is a relation which concerns
themselves only; and the objects which are named after them, are relative
to one another only, and have nothing to do with the ideas themselves.'
'How do you mean?' said Socrates. 'I may illustrate my meaning in this
way: one of us has a slave; and the idea of a slave in the abstract is
relative to the idea of a master in the abstract; this correspondence of
ideas, however, has nothing to do with the particular relation of our slave
to us.--Do you see my meaning?' 'Perfectly.' 'And absolute knowledge in
the same way corresponds to absolute truth and being, and particular
knowledge to particular truth and being.' Clearly.' 'And there is a
subjective knowledge which is of subjective truth, having many kinds,
general and particular. But the ideas themselves are not subjective, and
therefore are not within our ken.' 'They are not.' 'Then the beautiful
and the good in their own nature are unknown to us?' 'It would seem so.'
'There is a worse consequence yet.' 'What is that?' 'I think we must
admit that absolute knowledge is the most exact knowledge, which we must