Cratylus

Hermogenes. Now after the class of words you, have explained, I should like to examine the correctness of the noble words that relate to virtue, such as wisdom, intelligence, justice, and all the others of that sort.

Socrates. You are stirring up a mighty tribe of words, my friend; however, since I have put on the lion helmet, I must not play the coward, but must, it seems, examine wisdom, intelligence, thought, knowledge, and all the other noble words of which you speak.

Hermogenes. Certainly we must not stop until that is done.

Socrates. By dog, I believe I have a fine intuition which has just come to me, that the very ancient men who invented names were quite like most of the present philosophers who always get dizzy as they turn round and round in their search for the nature of things, and then the things seem to them to turn round and round and be in motion. They think the cause of this belief is not an affection within themselves, but that the nature of things really is such that nothing is at rest or stable, but everything is flowing and moving and always full of constant motion and generation. I say this because I thought of it with reference to all these words we are now considering.

Hermogenes. How is that, Socrates?

Socrates. Perhaps you did not observe that the names we just mentioned are given under the assumption that the things named are moving and flowing and being generated.

Hermogenes. No, I did not notice that at all.

Socrates. Surely the first one we mentioned is subject to such assumptions.

Hermogenes. What is the word ?

Socrates. Wisdom (φρόνησις); for it is perception (νόησις) of motion (φορᾶς) and flowing (ῥοῦ); or it might be understood as benefit (ὄνησις) of motion (φορᾶς); in either case it has to do with motion. And γνώμη (thought), if you please, certainly denotes contemplation and consideration of generation (γονῆς νώμησις); for to consider is the same as to contemplate. Or, if you please, νόησις (intelligence) is merely ἕσις (desire) τοῦ νεοῦ (of the new); but that things are new shows that they are always being generated; therefore the soul’s desire for generation is declared by the giver of the name νεόεσις; for in antiquity the name was not νόησις, but two epsilons had to be spoken instead of the eta.

Socrates.Σωφροσύνη (self-restraint) is σωτηρία (salvation) of φρόνησις (wisdom), which we have just been discussing. And ἐπιστήμη (knowledge) indicates that the soul which is of any account accompanies (ἕπεται) things in their motion, neither falling behind them nor running in front of them; therefore we ought to insert an epsilon and call it ἐπεϊστήμη. Σύνεσις (intelligence) in its turn is a kind of reckoning together; when one says συνιέναι (understand), the same thing as ἐπίστασθαι is said; for συνιέναι means that the soul goes with things. Certainly σοφία (wisdom) denotes the touching of motion. This word is very obscure and of foreign origin; but we must remember that the poets often say of something which begins to advance ἐσύθη (it rushed). There was a famous Laconian whose name was Σοῦς (Rush), for this is the Laconian word for rapid motion. Now σοφία signifies the touching (ἐπαφή) of this rapid motion, the assumption being that things are in motion. And the word ἀγαθόν (good) is intended to denote the admirable (ἀγαστόν) in all nature. For since all things are in motion, they possess quickness and slowness; now not all that is swift, but only part of it, is admirable; this name ἀγαθόν is therefore given to the admirable (ἀγαστόν) part of the swift (θοοῦ).It is easy to conjecture that the word δικαιασύνη applies to the understanding (σύνεσις) of the just (τοῦ διαίον) but the word δίκαιον (just) is itself difficult. Up to a certain point, you see, many men seem to agree about it, but beyond that they differ. For those who think the universe is in motion believe that the greater part of it is of such a nature as to be a mere receptacle, and that there is some element which passes through all this, by means of which all created things are generated. And this element must be very rapid and very subtle; for it could not pass through all the universe unless it were very subtle, so that nothing could keep it out, and it must be very swift, so that all other things are relatively at rest. Since, then, it superintends and passes through (διαϊόν) all other things, this is rightly called by the name δίκαιον, the sound of the kappa being added merely for the sake of euphony.