again we are reminded that the successive conceptions of knowledge are
extracted from Theaetetus, who in his turn truly declares that Socrates has
got a great deal more out of him than ever was in him. Socrates is never
weary of working out the image in humorous details,--discerning the
symptoms of labour, carrying the child round the hearth, fearing that
Theaetetus will bite him, comparing his conceptions to wind-eggs, asserting
an hereditary right to the occupation. There is also a serious side to the
image, which is an apt similitude of the Socratic theory of education
(compare Republic, Sophist), and accords with the ironical spirit in which
the wisest of men delights to speak of himself.

The other digression is the famous contrast of the lawyer and philosopher.
This is a sort of landing-place or break in the middle of the dialogue. At
the commencement of a great discussion, the reflection naturally arises,
How happy are they who, like the philosopher, have time for such
discussions (compare Republic)! There is no reason for the introduction of
such a digression; nor is a reason always needed, any more than for the
introduction of an episode in a poem, or of a topic in conversation. That
which is given by Socrates is quite sufficient, viz. that the philosopher
may talk and write as he pleases. But though not very closely connected,
neither is the digression out of keeping with the rest of the dialogue.
The philosopher naturally desires to pour forth the thoughts which are
always present to him, and to discourse of the higher life. The idea of
knowledge, although hard to be defined, is realised in the life of
philosophy. And the contrast is the favourite antithesis between the
world, in the various characters of sophist, lawyer, statesman, speaker,
and the philosopher,--between opinion and knowledge,--between the
conventional and the true.

The greater part of the dialogue is devoted to setting up and throwing down