which constitutes your real
being.

_Virtue is knowledge_. And therefore all the manifold relations of
life,--the home, the market, the city, the state; all the multiform
activities of life,--labour and speech and art and literature and {114}
law; all the sentiments of life,--friendship and love and reverence and
courage and hope,--all these are parts of a knowable whole; they are
expressions of law; they are Reason realising itself through
individuals, and in the same process realising them.

{115}

CHAPTER XII

SOCRATES (_concluded_)

_The dialectic method--Instruction through humiliation--Justice and
utility--Righteousness transcending rule_

It must not be imagined that anywhere in the recorded conversations of
Socrates can we find thus in so many words expounded his fundamental
doctrine. Socrates was not an expositor but a questioner; he
disclaimed the position of a teacher, he refused to admit that any were
his pupils or disciples. But his questioning had two sides, each in
its way leading people on to an apprehension of the ideal in existence.
The first side may be called the negative or destructive, the second,
the positive or constructive. In the first, whose object was to break
down all formalism, all mere regard for rules or traditions or
unreasoned maxims, his method had considerable resemblance to that of
the Sophists; like them he descended not infrequently to what looked
very like quibbling and word-play. As Aristotle observes, the
dialectic method differed from that of the Sophists not so much in its
form, as in the purpose for which it was employed. The end of the
{116} Sophists was to confuse, the end of Socrates was through
confusion to reach a more real, because a more reasoned certainty; the
Sophists sought to leave the impression that there was no such thing as
truth; he wished to lead people to the conviction that there was a far
deeper truth than they were as yet possessed of.

A specimen of his manner of conversation preserved for us by Xenophon
(_Memor_. IV. ii.) will make the difference clearer. Euthydemus was a
young man who had shown great industry in forming a collection of wise
sayings from poets and others, and who prided himself on his superior
wisdom because of his knowledge of these. Socrates skilfully manages
to get the ear of this young man by commending him for his collection,
and asks him what he expects his learning to help him to become? A
physician?