 It is noteworthy, to begin with, that Plato is, among other things, a political philosopher. For he gives expression, in several of his writings (particular Phaedo), to a yearning to escape from the tawdriness of ordinary human relations. (Similarly, he evinces a sense of the ugliness of the sensible world, whose beauty pales in comparison with that of the forms.) Because of this, it would have been all too easy for Plato to turn his back entirely on practical reality, and to confine his speculations to theoretical questions. Some of his works—Parmenides is a stellar example—do confine themselves to exploring questions that seem to have no bearing whatsoever on practical life. But it is remarkable how few of his works fall into this category. Even the highly abstract questions raised in Sophist about the nature of being and not-being are, after all, embedded in a search for the definition of sophistry; and thus they call to mind the question whether Socrates should be classified as a sophist—whether, in other words, sophists are to be despised and avoided. In any case, despite the great sympathy Plato expresses for the desire to shed one’s body and live in an incorporeal world, he devotes an enormous amount of energy to the task of understanding the world we live in, appreciating its limited beauty, and improving it.