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So where do you wish for us to start examining ? For what we have done is embark upon a certain general project that we will be able to see whether the words themselves will bear witness to us that they are applied to particular things in a way that does not come altogether from chance, but has a certain correctness about it (397a Sachs - see note) See the Cratylus 397a for more on this construction of Socrates' philosophical activity - ie, that he is simply after what words themselves must say if they are to hang together intelligibly: Nevertheless Socrates has a number of positive ethical and methodological doctrines, about the nature of the gods and the good and being itself but the idea is that these are derived from honest questioning with an interlocutor, and finding what “language itself” has to say if it is to make any sense these doctrines emerge dialectically, as it were organically, rather than being disclosed as though they were always known by him to be true. precisely by knowing the limits of his wisdom, and not claiming to be able to teach what cannot be taught. He is therefore the wisest of his countrymen. More generally this is the sense in which Socrates claims the oracle named him as the “wisest”: by knowing his own ignorance, and not pretending to know what he cannot, he is capable of learning - of becoming wise. Socrates never took payment for his teaching.
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Socrates admits his ignorance, implicitly attacking pretenders to knowledge - namely the sophists, who were paid teachers of rhetoric, and from whom the earliest philosophers struggled to distinguish themselves.