 According to Plutarch, knowledge of intelligibles through anamnêsis is not in tension with the Academic prescription for suspension of judgment; rather, knowledge can be advanced by suspension of judgment, since the latter puts aside opinion (doxa) as well as egoism (philautia), both of which prevent us from finding the truth (Plat. Quest. 1000C). To be in a position to carry out this search for truth, however, one must search oneself and purify one's soul, Plutarch argues (Adv. Col.  1118C-E). And he points out that Socrates promoted precisely this practice, using the elenchus as a purgative medicine, trying to remove false claims to knowledge and arrogance from the souls of his interlocutors, and to seek truth along with them, instead of defending his own view (Plat. Quest. 999E-F, 1000B, 1000D; Opsomer 1988, 145-150, Shiffman 2010). Socrates, Plutarch claims, was in a position to do that because he had purified his soul from passions (De genio Socratis 588E), hence he was capable of understanding the voice of his daimôn, his intellect (see below, sect. 5).