between causal and co-operative arts, which may be compared with the
distinction between primary and co-operative causes in the Timaeus; or
between cause and condition in the Phaedo; the passing mention of
economical science; the opposition of rest and motion, which is found in
all nature; the general conception of two great arts of composition and
division, in which are contained weaving, politics, dialectic; and in
connexion with the conception of a mean, the two arts of measuring.

In the Theaetetus, Plato remarks that precision in the use of terms, though
sometimes pedantic, is sometimes necessary. Here he makes the opposite
reflection, that there may be a philosophical disregard of words. The evil
of mere verbal oppositions, the requirement of an impossible accuracy in
the use of terms, the error of supposing that philosophy was to be found in
language, the danger of word-catching, have frequently been discussed by
him in the previous dialogues, but nowhere has the spirit of modern
inductive philosophy been more happily indicated than in the words of the
Statesman:--'If you think more about things, and less about words, you will
be richer in wisdom as you grow older.' A similar spirit is discernible in
the remarkable expressions, 'the long and difficult language of facts;' and
'the interrogation of every nature, in order to obtain the particular
contribution of each to the store of knowledge.' Who has described 'the
feeble intelligence of all things; given by metaphysics better than the
Eleatic Stranger in the words--'The higher ideas can hardly be set forth
except through the medium of examples; every man seems to know all things
in a kind of dream, and then again nothing when he is awake?' Or where is
the value of metaphysical pursuits more truly expressed than in the words,
--'The greatest and noblest things have no outward image of themselves
visible to man: therefore we should learn to give a rational account of
them?'