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to a young man who is disturbed by theological difficulties, ' Do not trouble yourself about such matters, but only lead a good life; ' and yet in either case it is not to be denied that right ideas of truth may contribute greatly to the improvement of character.

The reasons why the Charmides, Lysis, Laches have been placed together and first in the series of Platonic dialogues, are : (i) Their shortness and simplicity. The Charmides and the Lysis, if not the Laches, are of the same ' quality ' as the Phaedrus and Symposium: and it is probable, though far from certain, that the slighter effort preceded the greater one. (ii) Their eristic, or rather Socratic character; they belong to the class called dialogues of search {impaaTiKai.), which have no conclusion, (iii) The absence in them of certain favourite notions of Plato, such as the doctrine of recollection and of the Platonic ideas; the questions, whether virtue can be taught; whether the virtues are one or many, (iv) They have a want of depth, when compared with the dialogues of the middle and later period; and a youthful beauty and grace which is wanting in the later ones, (v) Their resemblance to one another; in all the three boyhood has a great part. These reasons have various degrees of weight in determining their place in the catalogue of the Platonic writings, though they are not conclusive. No arrangement of the Platonic dialogues can be strictly chrono- logical. The order which has been adopted is intended mainly for the convenience of the reader; at the same time, indications of the date supplied either by Plato himself or allusions found in the dialogues have not been lost sight of Much may be said about this subject, but the results can only be probable; there are no materials which would enable us to attain to anything like certainty.

The relations of knowledge and virtue are again brought forward in the companion dialogues of the Lysis and Laches; and also in the Protagoras and Euthydemus. The opposition of abstract and particular knowledge in this dialogue may be compared with a similar opposition of ideas and phenomena which occurs in the Prologue to the Parmenides, but seems rather to belong to a later stage of the philosophy of Plato.