 The tripartite schema of Idea, artifact, and imitator is as much about making as it is about imitation. Making is a continual thread through all three levels of the schema. The Ideas too are said to be made, even though that is entirely inconsistent with the doctrine of Ideas as eternal expressed earlier in the Republic itself (and in all the other Platonic dialogues). The suggestion is arguably that the poets are makers (see also 599a2–3, where we are told that poets “produce appearances,” as one might translate), that they move in a world permeated by making. The word “poetry” in Platonic Greek comes from the word “to make” (poiein), a fact upon which Socrates remarks in the  Symposium.[21]  Making takes place in and contributes to the world of becoming. Philosophers, by contrast, are presented as committed to the pursuit of truth that is already “out there,” independently of the mind and the world of becoming. Their effort has to do with discovery rather than making. Thus stated the contrast is crude, since poets also reflect what they take their audience to (want to) feel or believe—they “imitate” in the sense of represent as well as express—and philosophers make speeches and (as Socrates himself says) they too  imitate.[22]  Nonetheless, the distinction suggests an interesting possibility, viz. that the quarrel between poetry and philosophy is finally, in Plato’s eyes, about the relative priority of making and discovery. The making/discovery distinction chimes with a number of the dichotomies upon which we have touched: imagination vs. reason, emotion vs. principle, becoming vs. being, artifacts vs. Forms, images vs. originals.