Falsity and Difference

In the Sophist, Plato at one point illustrates difference as a fundamental component of the method of division through which language organizes reality. Later, he explains falsity in terms of difference, so that to make a false statement is to state something different from what is true. Taken together, these two examinations seem to suggest that falsity is a necessary component of language. This seems to resonate with a statement in Williams'  introduction to the Theaetetus that both the Theaetetus and the Sophist deal with the "radical discovery... that knowledge is necessary for error" (p. xvii). This seems to make sense especially if the theory of forms that we are dealing with is largely an attempt to explain how knowledge can be possible. 

An enigma

Something very strange has occurred to me. While Socrates shows multiple theories of knowledge to be problematic, he also, beginning at 187 d, shows the idea of error, or false judgement, to be wholly enigmatic. If we apply this problem to the theories of knowledge that Socrates critiques, it follows that, even though they do not work, we cannot say that they are mistaken. Or is it rather the case that we know they are mistaken, but cannot explain exactly how this is possible? Perhaps such a resolution may apply to knowledge as well. 

On another note, I could have sworn that I read at some point in the Theaetetus an explanation of the term "wind egg" in a foot note or something, but now I cannot seem to find it, and it has me really puzzled. Does anyone else know where it might be?

Epistemological Exorcism in the Theatetus

Towards the very end of the Theaetetus, at 210 b, Plato asks Theaetetus whether he is still pregnant with any thoughts about language, or if they have all been delivered. Having deconstructed multiple theories of knowledge without finding one that works, this question seems to suggest that Plato has performed something closer to an act of exorcism for Theaetetus, rather than support in childbirth. Theaetetus' ideas about knowledge were ones that he needed to free himself of, rather than theories in need of development. In this sense, rather than to arrive at knowledge, Socrates has exemplified philosophy as a tool to rid oneself of faulty knowledge claims. One might add that in this way one may attain a certain form of knowledge.