Angular Scattering of Electrons in Hydrogen and Helium by Harnwell G. P.

By Harnwell G. P.

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He said. Because, after we classified good fortune in our former list, we began just now to speak about it again. What is that? Certainly it is ridiculous to add a second time what has already been classified and so to repeat ourselves. How do you mean this? he said. Surely, I said, wisdom is good fortune ( expressed wonder (279 C 9-D 8) ). Even a child could recognize this—and he ; he was still so young and innocent. Just as unexpected as Socrates' recollection of good fortune is his sudden reconsideration of its role among the goods.

Then would they do so, if they should merely exist for us, but we should fail to use (280 B 7-G 1) them? Kleinias readily accepts the first hypothesis, that we would be happy through the presence of goods, only if they should benefit us; but before he is allowed to agree to the second, that benefit from goods would depend, in turn, on the condition that we use them, Socrates reformulates the problem in a considerably more concrete way. Submitting two examples, food and drink, he asks whether we would benefit from them if we should fail to eat or drink.

With his first commitment to philosophize to the best of his ability, Kleinias has himself become the concrete climax to the first eristic enigma. And what are we to suppose is the object of his learning? Something the young man both knows and doesn't know: Wisdom. [47] Yet lovers of wisdom can represent a broad spectrum of individuals toward wisdom who are at various stages along that path. At one end, Plato has presented Kleinias, who has just now chosen to pursue wisdom. At the other, we ― 77 ― find Socrates, the protreptic master himself, who is capable of instilling that love of wisdom in another.

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