A. Of course I do.
S. But not, I presume, between objective truth and subjective truth, whereof Protagoras spoke?
A. What trap are you laying now? I distinguish between them also, of course.
S. Tell me, then, dear youth, of your indulgence, what they are; for I am shamefully ignorant on the matter.
A. Why, do they not call a thing objectively true, when it is true absolutely in itself; but subjectively true, when it is true in the belief of a particular person?
S. Though not necessarily true objectively, that is, absolutely and in itself?
A. No.
S. But possibly true so?
A. Of course.
S. Now, tell mea thing is objectively true, is it not, when it is a fact as it is?
A. Yes.
S. And when it is a fact as it is not, it is objectively false; for such a fact would not be true absolutely, and in itself, would it?
A. Of course not.
S. Such a fact would be, therefore, no fact, and nothing.
A. Why so?
S. Because, if a thing exists, it can only exist as it is, not as it is not; at least my opinion inclines that way.