SOC. Let us then get the agreement in as concise a form as possible, not through others, but from his own statement.

THEO. How?

SOC. In this way: He says, does he not? that which appears to each person really is to him to whom it appears.

THEO. Yes, that is what he says.

SOC. Well then, Protagoras, we also utter the opinions of a man, or rather, of all men, and we say that there is no one who does not think himself wiser than others in some respects and others wiser than himself in other respects; for instance, in times of greatest danger, when people are distressed in war or by diseases or at sea, they regard their commanders as gods and expect them to be their saviors, though they excel them in nothing except knowledge. And all the world of men is, I dare say, full of people seeking teachers and rulers for themselves and the animals and for human activities, and, on the other hand, of people who consider themselves qualified to teach and qualified to rule. And in all these instances we must say that men themselves believe that wisdom and ignorance exist in the world of men, must we not?

THEO. Yes, we must.

SOC. And therefore they think that wisdom is true thinking and ignorance false opinion, do they not?