he argument continues: The arts
are faculties of opposites. The fallacy is intentional, as in
Hippias Minor 365, where it is argued that the
voluntary lie is better than the involuntary. This impressed Aristotle,
who met it with his distinction between habit and faculty (E(/CIS and DU/NAMIS). Cf Topics, vi. 12. 6, Eth.
Nic. v. 1. 4, vi. 5. 7, Met. 1046 b, Unity of Plato's Thought,
n. 38. if it is useful only for things out of use and useless.
But let us consider this point. Is not the man who is most skilful to strike
or inflict a blow in a fight, whether as a boxer or elsewhere, also the most
wary to guard againstThe shift from the
active to the middle here helps Plato to his transition from guarding to
f scene-painting,Cf. Laws 663 C,
Phaedo 69 B, 365 C, 523 B, 602 D, 586 B, Wilamowitz,
Platon, ii. p. 266. as I seem to have heard
from some wise manOne of Plato's evasions.
Cf. What Plato Said, p. 513, on Meno 81 A,
Phileb. 44 B. Wilamowitz, Platon, ii.
p. 266 misses the point and says that by the wise man Plato means
himself.; and yetFor this
rhetorical KAI/TOI cf. 360 C, 376 B, 433
B, 440 D, Gorg. 452 E, Laws 663 E, 690
C. this would be the greatest and most decisive overthrow.Cf. Phileb. 22 E,
Aesch.Prom. 919, Soph.Antig.
1046.” “Much the
greatest. But what do you mean?” “I shall discover