fortunate; he is unjust, he is just; who does not use these names? who
among us defers the use of them till he has learned them, as he defers
the use of the words about lines (geometrical figures) or sounds? And
the cause of this is that we come into the world already taught as it
were by nature some things on this matter ([Greek: topon]), and
proceeding from these we have added to them self-conceit ([Greek:
oiaesin]). For why, a man says, do I not know the beautiful and the
ugly? Have I not the notion of it? You have. Do I not adapt it to
particulars? You do. Do I not then adapt it properly? In that lies the
whole question; and conceit is added here; for beginning from these
things which are admitted men proceed to that which is matter of dispute
by means of unsuitable adaptation; for if they possessed this power of
adaptation in addition to those things, what would hinder them from
being perfect? But now since you think that you properly adapt the
preconceptions to the particulars, tell me whence you derive this
(assume that you do so). Because I think so. But it does not seem so to
another, and he thinks that he also makes a proper adaptation; or does
he not think so? He does think so. Is it possible then that both of you
can properly apply the preconceptions to things about which you have
contrary opinions? It is not possible. Can you then show us anything
better towards adapting the preconceptions beyond your thinking that you
do? Does the madman do any other things than the things which seem to
him right? Is then this criterion sufficient for him also? It is not
sufficient. Come then to something which is superior to seeming ([Greek:
tou dochein]). What is this?

Observe, this is the beginning of philosophy, a perception of the
disagreement of men with one another, and an inquiry into the cause of
the disagreement, and a condemnation and distrust of that which only
"seems," and a certain investigation of that which "seems" whether it