SOC. We must begin our discussion of the matter by making the following distinctions: It is impossible for anyone to think that one thing which he knows and of which he has received a memorial imprint in his soul, but which he does not perceive, is another thing which he knows and of which also he has an imprint, and which he does not perceive. And, again, he cannot think that what he knows is that which he does not know and of which he has no seal; nor that what he does not know is another thing which he does not know; nor that what he does not know is what he knows; nor can he think that what he perceives is something else which he perceives; nor that what he perceives is something which he does not perceive; nor that what he does not perceive is something else which he does not perceive; nor that what he does not perceive
 
is something which he perceives. And, again, it is still more impossible, if that can be, to think that a thing which he knows and perceives and of which he has an imprint which accords with the perception is another thing which he knows and perceives and of which he has an imprint which accords with the perception. And he cannot think that what he knows and perceives and of which he has a correct memorial imprint is another thing which he knows; nor that a thing which he knows and perceives and of which he has such an imprint is another thing which he perceives; 
 
nor again that a thing which he neither knows nor perceives is another thing which he neither knows nor perceives; nor that a thing which he neither knows nor perceives is another thing which he does not know; nor that a thing which he neither knows nor perceives is another thing which he does not perceive. In all these cases it is impossible beyond everything for false opinion to arise in the mind of anyone. The possibility that it may arise remains, if anywhere, in the following cases. THEAET. What cases are they? I hope they may help me to understand better; for now I cannot follow you. SOC. The cases in which he may think that things which he knows are some other things which he knows and perceives; or which he does not know, but perceives; or that things which he knows and perceives are other things which
 
he knows and perceives. THEAET. Now I am even more out of the running than before. SOC. Then let me repeat it in a different way. I know Theodorus and remember within myself what sort of a person he is, and just so I know Theaetetus, but sometimes I see them, and sometimes I do not, sometimes I touch them, sometimes not, sometimes I hear them or perceive them through some other sense, and sometimes I have no perception of you at all, but I remember you none the less and know you in my own mind. Is it not so? THEAET. Certainly. SOC. This, then, is the first of the points which I wish to make clear. Note that one may perceive or not perceive that which one knows. THEAET. That is true. SOC. So, too, with that which he does not know—he may often not even perceive it, and often he may merely perceive it? THEAET. That too is possible.