concerned: Are all things in motion and flux?

THEODORUS: Yes, they will reply.

SOCRATES: And they are moved in both those ways which we distinguished,
that is to say, they move in place and are also changed?

THEODORUS: Of course, if the motion is to be perfect.

SOCRATES: If they only moved in place and were not changed, we should
be able to say what is the nature of the things which are in motion and
flux?

THEODORUS: Exactly.

SOCRATES: But now, since not even white continues to flow white, and
whiteness itself is a flux or change which is passing into another
colour, and is never to be caught standing still, can the name of any
colour be rightly used at all?

THEODORUS: How is that possible, Socrates, either in the case of this
or of any other quality--if while we are using the word the object is
escaping in the flux?

SOCRATES: And what would you say of perceptions, such as sight and
hearing, or any other kind of perception? Is there any stopping in the
act of seeing and hearing?

THEODORUS: Certainly not, if all things are in motion.

SOCRATES: Then we must not speak of seeing any more than of not-seeing,
nor of any other perception more than of any non-perception, if all
things partake of every kind of motion?

THEODORUS: Certainly not.

SOCRATES: Yet perception is knowledge: so at least Theaetetus and I were
saying.

THEODORUS: Very true.

SOCRATES: Then when we were asked what is knowledge, we no more answered
what is knowledge than what is not knowledge?

THEODORUS: I suppose not.

SOCRATES: Here, then, is a fine result: we corrected our first answer
in our eagerness to prove that nothing is at rest. But if nothing is at
rest, every answer upon whatever subject is equally right: you may say
that a thing is or is not thus; or, if you prefer, 'becomes' thus; and
if we say 'becomes,' we shall not then hamper them with words expressive
of rest.

THEODORUS: Quite true.

SOCRATES: Yes, Theodorus, except in saying 'thus' and 'not thus.' But
you ought not to use the word 'thus,' for there is no motion in 'thus'
or in 'not thus.' The maintainers of the doctrine have as yet no words
in which to express themselves, and must get a new language. I know of
no word that will suit them, except perhaps 'no how,' which is perfectly
indefinite.

THEODORUS: Yes, that is a manner of speaking in which they will be quite
at home.

SOCRATES: And so, Theodorus, we have got rid of your friend without
as