For any man, who is not devoid of natural feeling, has reason to fear, if he has no knowledge or proof of the soul's immortality.
That is what I suppose you to say, Cebes, which I designedly repeat, in order that nothing may escape us, and that you may, if you wish, add or subtract anything.
But, said Cebes, as far as I can see at present, I have nothing to add or subtract; you have expressed my meaning.
Socrates paused awhile, and seemed to be absorbed in reflection.
At length he said: This is a very serious inquiry which you are raising, Cebes, involving the whole question of generation and corruption, about which I will, if you like, give you my own experience; and you can apply this, if you think that anything which I say will avail towards the solution of your difficulty.
I should very much like, said Cebes, to hear what you have to say.
Then I will tell you, said Socrates.
When I was young, Cebes, I had a prodigious desire to know that department of philosophy which is called Natural Science; this appeared to me to have lofty aims, as being the science which has to do with the causes of things, and which teaches why a thing is, and is created and destroyed; and I was always agitating myself with the consideration of such questions as these: Is the growth of animals the result of some decay which the hot and cold principle contracts, as some have said?
Is the blood the element with which we think, or the air, or the fire?
or perhaps nothing of this sort-but the brain may be the originating power of the perceptions of hearing and sight and smell, and memory and opinion may come from them, and science may be based on memory and opinion when no longer in motion, but at rest.
And then I went on to examine the decay of them, and then to the things of heaven and earth, and at last I concluded that I was wholly incapable of these inquiries, as I will satisfactorily prove to you.
For I was fascinated by them to such a degree that my eyes grew blind to things that I had seemed to myself, and also to others, to know quite well; and I forgot what I had before thought to be self-evident, that the growth of man is the result of eating and drinking; for when by the digestion of food flesh is added to flesh and bone to bone, and whenever there is an aggregation of congenial elements, the lesser bulk becomes larger and the small man greater.
Was not that a reasonable notion?
Yes, said Cebes, I think so.
Well; but let me tell you something more.
There was a time when I thought that I understood the meaning of greater and less pretty well; and when I saw a great man standing by a little one I fancied that one was taller than the other by a head; or one horse would appear to be greater than another horse: and still more clearly did I seem to perceive that ten is two more than eight, and that two cubits are more than one, because two is twice one.
And what is now your notion of such matters?
said Cebes.
I should be far enough from imagining, he replied, that I knew the cause of any of them, indeed I should, for I cannot satisfy myself that when one is added to one, the one to which the addition is made becomes two, or that the two units added together make two by reason of the addition.
Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.
Socrates argues that growth results from decay and that true knowledge reveals the underlying causes of things rather than superficial appearances.
Diotima's staged ascent from love of beautiful bodies → beautiful souls → beautiful pursuits → beautiful knowledge → Beauty itself; the canonical scala amoris that grounds Plotinus's On the Beautiful and Bruno's Eroici Furori — distinct from generic spiritual_ascent in that eros is the specific motive force.
The text describes Socrates's youthful desire for Natural Science as a form of eros that led him to abandon ordinary knowledge.
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
Socrates explicitly questions the nature of mathematical relationships like 'two cubits are more than one' and whether addition truly creates new numbers.