AETETUS: True.

STRANGER: They deny this, and say that the power of doing or suffering
is confined to becoming, and that neither power is applicable to being.

THEAETETUS: And is there not some truth in what they say?

STRANGER: Yes; but our reply will be, that we want to ascertain from
them more distinctly, whether they further admit that the soul knows,
and that being or essence is known.

THEAETETUS: There can be no doubt that they say so.

STRANGER: And is knowing and being known doing or suffering, or both,
or is the one doing and the other suffering, or has neither any share in
either?

THEAETETUS: Clearly, neither has any share in either; for if they say
anything else, they will contradict themselves.

STRANGER: I understand; but they will allow that if to know is active,
then, of course, to be known is passive. And on this view being, in
so far as it is known, is acted upon by knowledge, and is therefore in
motion; for that which is in a state of rest cannot be acted upon, as we
affirm.

THEAETETUS: True.

STRANGER: And, O heavens, can we ever be made to believe that motion
and life and soul and mind are not present with perfect being? Can
we imagine that being is devoid of life and mind, and exists in awful
unmeaningness an everlasting fixture?

THEAETETUS: That would be a dreadful thing to admit, Stranger.

STRANGER: But shall we say that has mind and not life?

THEAETETUS: How is that possible?

STRANGER: Or shall we say that both inhere in perfect being, but that it
has no soul which contains them?

THEAETETUS: And in what other way can it contain them?

STRANGER: Or that being has mind and life and soul, but although endowed
with soul remains absolutely unmoved?

THEAETETUS: All three suppositions appear to me to be irrational.

STRANGER: Under being, then, we must include motion, and that which is
moved.

THEAETETUS: Certainly.

STRANGER: Then, Theaetetus, our inference is, that if there is no
motion, neither is there any mind anywhere, or about anything or
belonging to any one.

THEAETETUS: Quite true.

STRANGER: And yet this equally follows, if we grant that all things are
in motion--upon this view too mind has no existence.

THEAETETUS: How so?

STRANGER: Do you think that sameness of condition and mode and subject
could ever exist without a principle of rest?

THEAETETUS: Certainly not.

STRANGER: Can you see how without them mind could exist, or come into
existence an