Plato Euthydemus 278

First of all, as Prodicus says, you have to learn about the correct use of words—the very point that our two visitors are making plain to you, namely, that you were unaware that learning is the name which people apply on the one hand to the case of a man who, having originally no knowledge about some matter, in course of time receives such knowledge; 278a and on the other hand the same word is applied when, having the knowledge already, he uses that knowledge for the investigation of the same matter whether occurring in action or in speech. It is true that they tend rather to call it understanding than learning, but occasionally they call it learning too; and this point, as our friends are demonstrating, has escaped your notice—how the same word is used for people who are in the opposite conditions of knowing and not knowing. A similar point underlay the second question, where they asked you 278b whether people learn what they know, or what they do not. Such things are the sport of the sciences—and that is why I tell you these men are making game of you; I call it sport because, although one were to learn many or even all of such tricks, one would be not a whit the wiser as to the true state of the matters in hand, but only able to make game of people, thanks to the difference in the sense of the words, by tripping them up and overturning them; just as those who slyly pull stools away from persons who are about to sit down 278c make merry and laugh when they see one sprawling on one’s back. So far, then, you are to regard these gentlemen’s treatment of you as mere play: but after this they will doubtless display to you their own serious object, while I shall keep them on the track and see that they fulfil the promise they gave me. They said they would exhibit their skill in exhortation; but instead, I conceive, they thought fit to make sport with you first. So now, Euthydemus and Dionysodorus, 278d let us have done with your sport: I daresay you have had as much as you want. What you have next to do is to give us a display of exhorting this youth as to how he should devote himself to wisdom and virtue. But first I shall explain to you how I regard this matter and how I desire to hear it dealt with. If I strike you as treating it in a crude and ridiculous manner, do not laugh me to scorn; for in my eagerness 278e to listen to your wisdom I shall venture to improvise in your presence. So both you and your disciples must restrain yourselves and listen without laughing; and you, son of Axiochus, answer me this:
  Do all we human beings wish to prosper? Or is this question one of the absurdities I was afraid of just now? For I suppose it is stupid merely to ask such things, since every man must wish to prosper.