Then the aspirant must not only be tested in those labours and dangers and pleasures which we mentioned before, but there is another kind of probation which we did not mention--he must be exercised also in many kinds of knowledge, to see whether the soul will be able to endure the highest of all, will faint under them, as in any other studies and exercises.
Yes, he said, you are quite right in testing him.
But what do you mean by the highest of all knowledge?
You may remember, I said, that we divided the soul into three parts; and distinguished the several natures of justice, temperance, courage, and wisdom?
Indeed, he said, if I had forgotten, I should not deserve to hear more.
And do you remember the word of caution which preceded the discussion of them?
To what do you refer?
We were saying, if I am not mistaken, that he who wanted to see them in their perfect beauty must take a longer and more circuitous way, at the end of which they would appear; but that we could add on a popular exposition of them on a level with the discussion which had preceded.
And you replied that such an exposition would be enough for you, and so the enquiry was continued in what to me seemed to be a very inaccurate manner; whether you were satisfied or not, it is for you to say.
Yes, he said, I thought and the others thought that you gave us a fair measure of truth.
But, my friend, I said, a measure of such things Which in any degree falls short of the whole truth is not fair measure; for nothing imperfect is the measure of anything, although persons are too apt to be contented and think that they need search no further.
Not an uncommon case when people are indolent.
Yes, I said; and there cannot be any worse fault in a guardian of the State and of the laws.
True.
The guardian then, I said, must be required to take the longer circuit, and toll at learning as well as at gymnastics, or he will never reach the highest knowledge of all which, as we were just now saying, is his proper calling.
What, he said, is there a knowledge still higher than this-- higher than justice and the other virtues?
Yes, I said, there is.
And of the virtues too we must behold not the outline merely, as at present--nothing short of the most finished picture should satisfy us.
When little things are elaborated with an infinity of pains, in order that they may appear in their full beauty and utmost clearness, how ridiculous that we should not think the highest truths worthy of attaining the highest accuracy!
A right noble thought; but do you suppose that we shall refrain from asking you what is this highest knowledge?
Nay, I said, ask if you will; but I am certain that you have heard the answer many times, and now you either do not understand me or, as I rather think, you are disposed to be troublesome; for you have of been told that the idea of good is the highest knowledge, and that all other things become useful and advantageous only by their use of this.
You can hardly be ignorant that of this I was about to speak, concerning which, as you have often heard me say, we know so little; and, without which, any other knowledge or possession of any kind will profit us nothing.
Do you think that the possession of all other things is of any value if we do not possess the good?
or the knowledge of all other things if we have no knowledge of beauty and goodness?
Assuredly not.
You are further aware that most people affirm pleasure to be the good, but the finer sort of wits say it is knowledge Yes.
And you are aware too that the latter cannot explain what they mean by knowledge, but are obliged after all to say knowledge of the good?
How ridiculous!
Themes
◆Anamnesissoteriology
Platonic recollection: knowledge as the soul's recovery of what it knew before birth, with learning as remembering rather than acquisition.
The text emphasizes that knowledge is not acquired but requires a 'longer and more circuitous way' to reach the highest truth.
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.
The passage argues that imperfection in knowledge or possession of other things profits us nothing without the good.
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 passage outlines a staged ascent from gymnastics and knowledge to the highest knowledge through a 'longer circuit'.
Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.
The text uses rhetorical questions like 'Do you think that the possession of all other things is of any value if we do not possess the good?' to destabilize ordinary understanding.