  Young Socrates has in fact made an error, but the nature of his error becomes evident only later in the dialogue. In his zeal to reach the destination he makes two related mistakes, one about the objects of human herding, and the other about the associated art. The Stranger exploits the first mistake in the second stage of the division by relying on the boy’s assumption that herding is a single undifferentiated activity with branches marked off by the physical traits of the animals herded. But is statecraft concerned with humans as biological specimens? Human biology studies our physical traits, but the upcoming Myth in the Statesman reveals that the aspect of humans salient to statecraft is our way of life, our culture and expertise (Statesman 274b–d).[3] Young Socrates seems to view the objects of statecraft from the wrong perspective. Second, in focusing on the objects of statecraft, he ignores the art itself and fails to notice that many arts—farming, medicine, physical training, as well as statecraft—look after the needs of human beings (Statesman 267e–268a). As caretaker of humans, the statesman has lots of competition. The manner of the statesman’s care, rooted in the structure of his expertise, distinguishes statecraft from other arts that look after human beings (Statesman 274e–275a; cf. Lane 1998, 44).