  Earlier we observed (§ 4.2) that the problems of definition to which the Sophist calls attention, though not unique to the sophist, are in his case partially explained by his essence. The same is true of the statesman. Why does the statesman have so many rivals? That is the puzzle of the statesman. Reflection on the shortcomings of the first division and the Myth eventually suggests a way forward. What is the special manner of the statesman’s care as opposed to theirs? We have noticed that the inquirers tangle the threads of theoretical and practical knowledge. This difficulty arises, because statecraft, as we finally learn, involves both theoretical and practical knowledge (cf. Statesman 284c, 289c–d, 305c–d, 311b–c). Because of the nature of his expertise, the statesman is intimately connected with everyone engaged in the care of humans; he oversees and directs their activities and uses their products and services in his own higher-order activity. Perhaps the statesman somehow combines theoretical and practical knowledge in managing the interactions of the members of his flock. Indeed, perhaps his essence is or includes the art of combining, like weaving (Statesman 279a–b). The last part of the dialogue recognizes this connection and takes weaving as its paradigm.