Platonicae quaestiones

Now, however useful a thing judgment is, it is mightily impeached by the begetting of a man’s own fancies. For the lover is blinded with the thing loved; and nothing of a man’s own is so beloved as is the opinion and discourse which he has begotten. And the distribution of children, said to be the justest, in respect of discourses is the unjustest; for there a man must take his own, but here a man must choose the best, though it be another man’s. Therefore he that has children of his own, is a worse judge of other men’s; it being true, as the sophister said well, The Eleans would be the most proper judges of the Olympic games, were no Eleans gamesters. So he that would judge of disputations cannot be just, if he either seeks the bays for himself, or is himself antagonist to either of the antagonists. For as the Grecian captains, when they were to decide by their suffrages who had behaved himself the best, every man of them voted for himself; so there is not a philosopher of them all but would do the like, besides those that acknowledge, like Socrates, that they can say nothing that is their own; and these only are the pure uncorrupt judges of the truth. For as the air in the ears, unless it be still and void of noise in itself, with out any sound or buzzing, does not exactly take sounds; so the philosophical judgment in disputations, if it be disturbed and obstreperous within, is hardly comprehensive of what is said without. For our familiar and inbred

Furthermore, if men can comprehend and know nothing, God did justly interdict Socrates the procreation of false and unstable discourses, which are like wind-eggs, and bid him convince others who were of any other opinion. And reasoning, which rids us of the greatest of evils, error and vanity of mind, is none of the least benefit to us; For God has not granted this to the Esculapians. [*](Theognis, vs. 482.) Nor did Socrates give physic to the body; indeed he purged the mind of secret corruption. But if there be any knowledge of the truth, and if the truth be one, he has as much that learns it of him that invented it, as the inventor himself. Now he the most easily attains the truth, that is persuaded he has it not; and he chooses best, just as he that has no children of his own adopts the best.

Mark this well, that poetry, mathematics, oratory, and sophistry, which are the things the Deity forbade Socrates to generate, are of no value; and that of the sole wisdom about what is divine and intelligible (which Socrates called amiable and eligible for itself), there is neither generation nor invention by man, but reminiscence. Wherefore Socrates taught nothing, but suggesting principles of doubt, as birth-pains, to young men, he excited and at the same time confirmed the innate notions. This he called his Art of Midwifery, which did not (as others professed) extrinsically confer intelligence upon his auditors; but demonstrated it to be innate, yet imperfect and confused, and in want of a nurse to feed and strengthen it.

WHY DOES HE CALL THE SUPREME GOD FATHER AND MAKER OF, ALL THINGS?[*](Plato, Timaeus, p. 28 C.)

Is it because he is (as Homer calls him) of created Gods and men the Father, and of brutes and things that have no soul the maker? If Chrysippus may be credited, he is not properly styled the father of the afterbirth who supplied the seed, although it springs from the seed. Or has he figuratively called the maker of the world the father of it? In his Convivium he calls Phaedrus the father of the amatorious discourse which he had introduced; and so in his Phaedrus[*](Phaedrus, p. 261 A.) he calls him father of noble children, when he had been the occasion of many excellent discourses about philosophical matters. Or is there any difference between a father and a maker? Or between procreation and making? For as what is procreated is also made, but not the contrary; so he that procreated did also make, for the procreation of an animal is the making of it. Now the work of a maker—as of a builder, a weaver, a musical-instrument maker, or a statuary—is altogether distinct and separate from its author; but the principle and power of the procreator is implanted in the progeny, and contains his nature, the progeny being a piece pulled off the procreator. Since therefore the world is neither like a piece of potter’s work nor joiner’s work, but there is a great share of life and divinity in it, which God from himself communicated to and mixed with matter, God may properly be called Father of the world—since it has life in it—and also the maker of it.