  Young Socrates’ division into the herding of humans and the herding of other animals seems in retrospect to have considerable merit and indeed to apply two lessons from earlier in the day (cf. § 6.1 above). First, the Stranger said in the Sophist that parts of knowledge derive their names from the objects they are set over (Sophist 257c–d), and that claim justifies identifying statecraft—a mode of herding—as human herding. Second, a negation specifies the complement of a form within a wider kind, and that thesis justifies distinguishing herded animals into humans and other animals. In the Sophist, kinds designated by negations, such as the not-large and the not-beautiful, have their own distinctive feature (not-large, not-beautiful), and one might construe them as forms, though the Stranger does not explicitly identify them as such (Sophist 257e–258c). Evidence from the Sophist thus encourages a division of animals herded into humans and other animals, especially since the negative kind has a positive name: “beast.”