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Aristodemus has now conceded the existence of a being who, with wise forethought, has provided men with admirably contrived bodies and the impulse toward propagation and support of offspring. In this section, he is shown that the existence of gods may also be inferred from the intellectual nature of man. As the component elements (γῆ and ὑγρόν) of our bodies have been obtained from an external material universe, so our reason may be supposed to be a part of a Reason to be sought beyond ourselves; in default of whose presence and power the world of order could owe its existence to blind chance only. In opening this line of thought, Socrates begins with the abrupt question σὺ δὲ σαυτὸν δοκεῖς τι φρόνιμον ἔχειν; to which Aristodemus, not seeing the connection of this with the preceding discussion, cautiously answers: ‘Well, ask on, and I will answer.’ The substance of the passage is given by Cicero, Pro Mil. 31. 84. Cf. also his De Nat. Deor. ii. 6, Plato Philebus 30 A.

καὶ ταῦτα, εἰδώς: and that too, although you know. For the participle, see on κεκτημένος i. 2. 1.—νοῦν δὲ μόνον κτλ.: but mind alone then, which does not exist elsewhere, you think that you have caught up by some lucky chance? Cf. “unde enim hanc mentem homo arripuit? ut ait apud Xenophontem SocratesCic. de Nat. Deor. ii. 6. 18.

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