and Critias. Like Chaerephon (Apol.) the real Anytus was a democrat, and
had joined Thrasybulus in the conflict with the thirty.

The Protagoras arrived at a sort of hypothetical conclusion, that if
'virtue is knowledge, it can be taught.' In the Euthydemus, Socrates
himself offered an example of the manner in which the true teacher may draw
out the mind of youth; this was in contrast to the quibbling follies of the
Sophists. In the Meno the subject is more developed; the foundations of
the enquiry are laid deeper, and the nature of knowledge is more distinctly
explained. There is a progression by antagonism of two opposite aspects of
philosophy. But at the moment when we approach nearest, the truth doubles
upon us and passes out of our reach. We seem to find that the ideal of
knowledge is irreconcilable with experience. In human life there is indeed
the profession of knowledge, but right opinion is our actual guide. There
is another sort of progress from the general notions of Socrates, who asked
simply, 'what is friendship?' 'what is temperance?' 'what is courage?' as
in the Lysis, Charmides, Laches, to the transcendentalism of Plato, who, in
the second stage of his philosophy, sought to find the nature of knowledge
in a prior and future state of existence.

The difficulty in framing general notions which has appeared in this and in
all the previous Dialogues recurs in the Gorgias and Theaetetus as well as
in the Republic. In the Gorgias too the statesmen reappear, but in
stronger opposition to the philosopher. They are no longer allowed to have
a divine insight, but, though acknowledged to have been clever men and good
speakers, are denounced as 'blind leaders of the blind.' The doctrine of
the immortality of the soul is also carried further, being made the
foundation not only of a theory of knowledge, but of a doctrine of rewards
and punishments. In the Republic the relation of knowledge to virtue is
described in a manner more consistent with modern distinctions. The