 If it were possible to confine oneself exclusively to Plato’s Socrates, the Socratic problem would nevertheless reappear because one would soon discover Socrates himself defending one position in one Platonic dialogue, its contrary in another, and using different methods in different dialogues to boot. Inconsistencies among the dialogues seem to demand explanation, though not all philosophers have thought so (Shorey 1903). Most famously, the Parmenides attacks various theories of forms that the Republic, Symposium, and Phaedo develop and defend. In some dialogues (e.g., Laches), Socrates only weeds the garden of its inconsistencies and false beliefs, but in other dialogues (e.g., Phaedrus), he is a planter as well, advancing structured philosophical claims and suggesting new methods for testing those claims. There are differences on smaller matters as well. For example, Socrates in the Gorgias opposes, while in the Protagoras he supports, hedonism; the details of the relation between erotic love and the good life differ from Phaedrus to Symposium; the account of the relation between knowledge and the objects of knowledge in Republic differs from the Meno account; despite Socrates’s commitment to Athenian law, expressed in the Crito, he vows in the Apology that he will disobey the lawful jury if it orders him to stop philosophizing. A related problem is that some of the dialogues appear to develop positions familiar from other philosophical traditions (e.g., that of Heraclitus in Theaetetus and Pythagoreanism in Phaedo). Three centuries of efforts to solve versions of the Socratic problem are summarized in the following supplementary document: