guments only probable, ([Greek:
pithanois]); and against the litigious sophist often employs such as are
[Greek: eristikoi]; puzzling and contentious.
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But when the doctrine to be taught admits not of demonstration; of which
kind is the doctrine of antiquities, being only traditional, and a matter
of belief; and the doctrine of laws, being injunctional, and the matter of
obedience; the air of authority is then assumed: in the former cases, the
doctrine is traditionally handed down to others from the authority of
ancient sages; in the latter, is magisterially pronounced with the
authority of a legislator.[27]

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[27] It is necessary to observe, that in those dialogues in which Socrates
is indeed introduced, but sustains an inferior part, he is presented to
our view as a learner, and not as a teacher; and this is the case in the
Parmenides and Timaeus. For by the former of these philosophers he is
instructed in the most abtruse theological dogmas, and by the latter in
the whole of physiology.
-----------------

Thus much for the manner in which the dialogues of Plato are severally
composed, and the cast of genius given them in their composition. The
form under which they appear, or the external character that marks them,
is of three sorts: either purely dramatic, like the dialogue of tragedy
or comedy; or purely narrative, where a former conversation is supposed
to be committed to writing, and communicated to some absent friend; or of
the mixed kind, like a narration in dramatic poems, where is recited, to
some person present, the story of things past.

Having thus divided the dialogues of Plato, in respect of that inward
form or composition, which creates their genius; and again, with
reference to that outward form, which marks them, like flowers and other
vegetables, with a certain character; we are further to make a division
of them, with regard to their subject and their design; beginning with
their design, or end, because for the sake of this are all the subjects
chosen. The end of all the writings of Plato is that, which is the end of
all true philosophy or wisdom, the perfection and the happiness of man.
Man therefore is the general subject; and the first business of philosophy
must be to inquire what is that being called man, who is to be made happy;
and what is his nature, in the perfection of which is placed his happiness.
As however, in the preceding part of this Introduct