the like, which are similarly to be regarded, as I was saying before, not
as having any absolute existence, but as being all of them of whatever kind
generated by motion in their intercourse with one another; for of the agent
and patient, as existing in separation, no trustworthy conception, as they
say, can be formed, for the agent has no existence until united with the
patient, and the patient has no existence until united with the agent; and
that which by uniting with something becomes an agent, by meeting with some
other thing is converted into a patient. And from all these
considerations, as I said at first, there arises a general reflection, that
there is no one self-existent thing, but everything is becoming and in
relation; and being must be altogether abolished, although from habit and
ignorance we are compelled even in this discussion to retain the use of the
term. But great philosophers tell us that we are not to allow either the
word 'something,' or 'belonging to something,' or 'to me,' or 'this,' or
'that,' or any other detaining name to be used, in the language of nature
all things are being created and destroyed, coming into being and passing
into new forms; nor can any name fix or detain them; he who attempts to fix
them is easily refuted. And this should be the way of speaking, not only
of particulars but of aggregates; such aggregates as are expressed in the
word 'man,' or 'stone,' or any name of an animal or of a class. O
Theaetetus, are not these speculations sweet as honey? And do you not like
the taste of them in the mouth?

THEAETETUS: I do not know what to say, Socrates; for, indeed, I cannot
make out whether you are giving your own opinion or only wanting to draw me
out.

SOCRATES: You forget, my friend, that I neither know, nor profess to know,
anything of these matters; you are the person who is in labour, I am the
barren midwife; and this is why I soothe you, and offer you one good thing