The reasons for placing the Euthydemus early in the series are: (1) the
similarity in plan and style to the Protagoras, Charmides, and Lysis;--the
relation of Socrates to the Sophists is still that of humorous antagonism,
not, as in the later Dialogues of Plato, of embittered hatred; and the
places and persons have a considerable family likeness; (2) the Euthydemus
belongs to the Socratic period in which Socrates is represented as willing
to learn, but unable to teach; and in the spirit of Xenophon's Memorabilia,
philosophy is defined as 'the knowledge which will make us happy;' (3) we
seem to have passed the stage arrived at in the Protagoras, for Socrates is
no longer discussing whether virtue can be taught--from this question he is
relieved by the ingenuous declaration of the youth Cleinias; and (4) not
yet to have reached the point at which he asserts 'that there are no
teachers.' Such grounds are precarious, as arguments from style and plan
are apt to be (Greek). But no arguments equally strong can be urged in
favour of assigning to the Euthydemus any other position in the series.


EUTHYDEMUS

by

Plato

Translated by Benjamin Jowett


PERSONS OF THE DIALOGUE:
Socrates, who is the narrator of the Dialogue.
Crito, Cleinias, Euthydemus, Dionysodorus, Ctesippus.