platon, parmenides (in) bb (v. maguire)
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of
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San
Diego
Please
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DAATON02 IIAPMENIAH2.
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DUBLIN
UNIVERSITY
PRESS
SERIES.
IIAPMENIAH2.
THE
PARMENIDES
OF
PLATO,
INTRODUCTION, ANALYSIS,
AND
NOTES,
BY
THOMAS
MAGTJIRE,
LL.D., D.Lix.,
FELLOW
AND
TUTOR,
TRINITY
COLLEGE,
DUBLIN.
DUBLIN
:
HODGES, FIGGIS,
&
CO.,
GRAFTON-STREET.
LONDON
:
LONGMANS,
GREEN,
&
CO.,
PATERNOSTER-ROW.
1882.
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DUBLIN
:
PRINTED
AT THE
UNIVERSITY
PRESS.
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THE
following
edition
is
intended
chiefly
for
the
Metaphysician.
That
reading,
accordingly,
has
always
been
preferred
which
makes the
argument
more
plain.
I
am
indebted
to PKOFESSOR
DAVIES,
of
the
Queen's
College,
Galway,
for his
careful
revision
of
the
proofs.
TB.LNITY
COLLEGE,
January,
1882.
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INTRODUCTION,
TjmSTENCE
is
an
aspect
of
thought.
All
exist-
^
ence is
thought
thought
either
actual
or
possible.
That is
to
say, every
mode
of
existence,
when
grasped by
cognition,
would be found
to
be
a
mode
of
thought.
Such
is
the
position
of
the
Idealist.
2. The Idealist thinks
his case made
out,
be-
cause
all such notions
as
Matter
and
Things
in
themselves,
when
examined,
prove
to
be
figments
figments
made
up
of elements
so
incompatible,
that
to affirm
the
one
is to
deny
the
other.
So
Berkeley
disposes
of
Matter,
by
the bare statement
that
what
is inactive is
not
causal,
and
vice
versa.
The
Ideal-
ist
rejects
a
monster
whose sole function
is to fill a
gap,
where
there is
no
gap.
3.
The
rejection
of a
zero,
made
up
of incom-
patibilities
which
cancel
one
another,
has
nothing
to do
with the
position
of
Plato and
Hegel,
that
Existence,
when
analysed, yields
opposite
mo-
ments.
This
brings
us
to
the
question
What
is
Philosophy
?
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viii
INTRODUCTION.
4.
Philosophy
-makes
explicit
to
thought
what is
implicitly
contained
in
thought.
Berkeley
showed
that
Sensible
Qualities
are
modes
of
consciousness.
Kant
showed
that
consciousness
contained
a
Neces-
sary
and
Universal
element,
meaning
by
necessary
what is
construed
to
thought
as not
possibly
other-
wise
than
it
is
;
and
by
universal what
is
thought
as
exceptionless.
These
characteristics,
Necessity
and
Universality,
Hegel
extended
to
the
object,
and
so to
the
universe.
Philosophy
is
thus the
explicitness
of universal
thought.
5.
The
other
day,
G.
H.
Lewes,
while
showing
that
Physiology
could not
supersede Psychology,
pointed
out
that
while Force could
be
translated
into
Feeling,
Feeling
could
not
be
expressed
in
Force.
Thus the most
advanced
Empiricism
is
idealistic.
6.
It
may
be said that
Science will
in
time
express
Feeling
in
terms of
Force
that
it
will
translate
Psychosis
into Neurosis.
Granted
: it is
nothing
to
the
point
:
Neurosis is the
antecedent,
and
so
can never
be
the
consequent.
Psychosis
thought
will
keep
its
coin
of
vantage.
7.
According
to the
Idealist,
thought
is
the
only
object
of
thought thought
is the
sole
instru-
ment
of
thought
;
and
the
product
of
thought
is
thought.
8.
The
instrument
of
thought
is
thought
only
;
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INTRODUCTION.
ix
that is to
say,
we
analyse
a
synthesis
and
recon-
struct
a
synthesis
out of our
analysis.
We
do
nothing
more
;
yet
this
process
condemns
as
im-
possible
the
prevalent opinion
that
Psychology
is
Philosophy.
9. In the
Timaeus,
the
Demiurge
mixes
various
ingredients
in
a
bowl.
Everyone
sees that
this
is
Allegory.
But
when
a
Psychologist
talks
of
the
interaction
of
Subject
and
Object
of
the action
of
the
Object
on the
Subject,
he is
unconsciously
allegorical.
10.
The older
hypothesis
was
that of
Impulse,
e.g.
Locke's.
Yet
impulse
implies
weight,
and
weight,
or
gravity,
is
the
result
of the
whole
uni-
verse,
and,
so,
cannot account
for it.
A
billiard
player
may
assume
that the
weight
is
in
the
ball;
but
a
thinker
ought
to see
that
weight,
or
any
property
of
a
part,
must
be
the
result of
the
whole,
and,
so,
cannot be
prior
to
it.
So
of
Force
:
it
is
another word
for
Movement,
and
cannot,
therefore,
originate.
11. So
of
Chemical
Action
:
chemical
action
is
only possible,
because
it
is
the
result of
certain
conditions, and,
therefore,
cannot
cause
them.
It
is
easy
to
say,
let
Oxygen
represent
the
Subject,
Hydrogen
the
Object,
and
Water the
result
Consciousness.
But the
chemist can retranslate
:
and
the
weight
of
the
new
product
is
that
of
the
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x
INTRODUCTION.
old
elements.
Dewar
has
shown
that
old
elements
will
form that new
substance
which
is
attended
by
the
greatest
evolution
of heat.
On
the
other
hand,
in
the mental
product
the
old
constituents
sur-
vive,
and so
the
analogy
breaks
down
on
every
point.
12.
So,
Psychology
starts
with
a
Subject
and
an
Object;
and
by
bringing
the
two
into
combina-
tion,
and
by
feigning
some
reciprocal
action
either
mechanical
or
chemical
generates
the
Universe
of
Consciousness.
As
before,
Subject
and
Object
are
results of
consciousness
at
a certain
stage,
and,
therefore,
cannot
generate
it.
13.
Des
Cartes
assumes
an
Ego,
isolated
from
the
rest
of the
Universe.
It is obvious
that
the
Ego
is in
contrast to the
non-Ego
;
to evolve the
non-Ego
from
the
Ego
is
to offer
a
proof
of
that
which
the
proof
pre-supposes,
and
without
which
the
proof
would
be
unmeaning.
14.
Locke's
Essay
is of
value
as a
reply
to
the
Psychology
of
Des
Cartes.
As
a
piece
of
philo-
sophy,
it assumes
that
there is
a Mind
on
one
side,
and
a
set
of
Things
on
the
other.
It
is
mere
Psychology.
15.
Natural Realism
is
not
Philosophy.
Natural
Realism
tells us
' '
that
along
with
the
presentation
of the
Object
there is
always
a
simultaneous
pre-
sentation
of
the
Subject,
the
two
being
mutually
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INTRODUCTION.
xi
related
to each
other.
*
True
;
but
this
postu-
lates
Subject
and
Object
:
that
is,
a
Universe,
and that
Universe
cut
in
two.
It is mere
Psy-
chology.
16. Atomic
theories
cannot
be
Philosophy: they
assume
Space
and
Quantity
;
that
is,
from
an
aspect
of the Universe
they
explain
the
whole.
17.
Molecular
theories
cannot be
Philosophy.
To
the
assumptions
of Atomism
they
add
the
as-
sumption
of
Quality,
and of
Difference of
Quality.
Quality,
like
quantity
and
space,
must
be a
result
of the
Universe.
Clerk
Maxwell
considers
that the
family
likeness
of
the
molecules
is an
argument
that
they
are
not
original.
18.
Sir
John
Lubbock
has
calculated,
on
the
authority
of
Loschmidt,
Stoney,
and
Sir
W.
Thom-
son,
that the
molecules
of
gases
are not
more than
the
fifty-millionth
part
of
an
inch
in
diameter.
It
is obvious
that
any
one
of these
molecules
involves
the
whole
problem
of Natural
Realism,
aud
of
the
relation
of
Psychology
to
Philosophy.
Sorby
is of
opinion
that
in
a
length
of
1-80,000
of
an
inch
there
would
probably
be
from
500
to
2000
molecules
500,
for
instance,
in
albumen,
and
2000
in
water.
The
nameless
fraction
of
an inch
presents
us
with
space
and
its
contents
as
surely
as
the field
of the
* Honck's
Hamilton,
p.
83,
n.
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xii
INTRODUCTION.
seventy
-five
millions
of
worlds,
of
one
of
which
our
earth
is
but
a
fraction.
19.
Movement
in the
line of Least
Resistance
assumes
Space,
and a
System
of
Pressures.
Granting
that
Space
and
Motion
are
Metaphysical
Ultima,
Philosophy
asks
why
Space
and Motion
are
found
in
combination.
How
did
the
Atom
acquire
its tenure of
Space,
and
why
did
Space
tolerate
the
intrusion
?
20.
Evolution
is
not
Philosophy.
If a
thing
is
evolved
from
within,
the
process
is more
than the
mere
accretion with
which
the doctrine
starts.
If
the
thing
gathers
material
from
without,
like
a
rolling
snowball,
then
the
process
belongs
to
Me-
chanics
or to
Chemistry.
21.
Life,
as
Virchow
expresses
it,
is the
sum of
the
joint
action
of
all
parts,
of
the
higher
or
vital
ones
as
of
the
lower
or
inferior.
There
is
no
one
seat
of
life,
but
every
truly
elementary
part,
especially every
cell,
is a
seat
of
life.
Granting
that
this
statement
gives
us
the
results
of
Physio-
logy,
the
philosopher
must
ask,
What
brings
'
the
parts
'
into
juxtaposition
?
Is
it
merely
a
case
of
juxtaposition,
or how otherwise? What
is
apart*?
What
is
higher
?
What
is
lower
?
What is
joint
action ?
Socrates would not
have had
much
trouble
with a
man
who
described
Life
as
the action
of
vital parts.
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INTRODUCTION.
xiii
22.
Huxley
enunciates
the
hypothesis
of
Evolu-
tion
thus
:
The
successive
species
of
animals
and
plants
have
arisen,
the
later
by
the
gradual
modifi-
cation
of the earlier. As
before,
if
the
modifica-
tion
be from
within,
the
fact
explodes
the
theory
:
if
from
without,
modification
is
accretion.
23.
Sir
John
Lubbock
tells us
that
an
aston-
ishing
variety
of
most
beautiful
contrivances
have
been
observed
and described
by
many
botanists,
especially
Hooker, Axel,
Delpino,
Hildebrand,
Ben-
nett,
Fritz
Miiller,
and
above
all
Herman
Miiller
and
Darwin
himself. The
general
result
is,
that to
insects,
and
especially
to
bees,
we
owe
the
beauty
of
our
gardens,
the
sweetness
of
our fields.
To their
beneficent,
though
unconscious
action,
flowers
owe
their
scent
and
colour,
their
honey
nay,
in
many
cases,
their
form.
Their
present shape
and
varied
arrangements,
their
brilliant
colours,
their
honey,
and
their
sweet
scent
are all
due
to the
selection
exercised
by
insects.
In
these
cases
the
relation
between
plants
and
insects is
one
of
mutual
advan-
tage.
A
Platonist
might
put
it
thus:
Insects
select
flowers
by
selection.
That
is,
the idea
domi-
nates
the
process,
not
vice versa.
At all
events,
the
process
implies
prior capacity,
and
therefore
reserves
for discussion
What
is
Capacity,
What is
Relation.
That
is,
Physical
Science,
as
always,
owes its
exis-
tence
to
notions
which
its
professors
discard.
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xiv
INTRODUCTION.
24.
Professor
Huxley,
in
referring
to
the
nervous
system
as
that
which
co-ordinates and
regulates
Physiological
units into an
organic
whole,
uses
more
metaphysical
terms
than
Virchow.
That
is,
both
use
terms
borrowed
from
thought
to
explain
that
which,
according
to
them,
is
the
explanation
of
thought.
Neurosis
is
explained
by Psychosis,
while
Neurosis
is
the
only
scientific
explanation
of
Psy-
chosis.
25.
Spontaneous
generation
throws no
light
on
Philosophy.
Waiving
the decisive
objection
that
it
would
describe
a
process
which takes
place
in
Time,
what
does
the doctrine amount
to,
if
established
?
That
a
mixture
of
turnip-juice
and
cheese
is,
under
certain
conditions,
an
antecedent
to
life.
The
doc-
trine is invested
with
importance by
the
ignorant,
who
persist
in
obtruding
on
Science
the
notion
Cause,
which
Science
affects to discard.
26. The
Scientist,
to
set aside
Metaphysics,
reduces Causation to
Sequence.
If
Causation
be
Sequence
only,
Thought
is
not caused
by
Neurosis.
But,
in
order
to
degrade
Thought,
he
invests
Neurosis
with
causal
power,
so
that
the
destruction
of
Neurosis
involves the
destruction
of
Thought.
Thought
is
the
Whole
of
which
Causation
and
Se-
quence
in time
are
parts
very
small
parts,
indeed.
27.
Professor
Williamson,
in
his
opening
address,
gives
a
sketch
of
the
theories
which
guided Chemis-
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INTRODUCTION.
xv
try
fifty
years
ago,
and
of the
changes
wrought
in
them
by
fifty
years'
work.
Chemical
explanation
has
got
rid of
predisposing
affinities.
Our
present
explanation
(of
a certain
phenomenon)
is a sim-
ple
statement
of
the
fact
that under
the
conditions
described,
zinc
displaces
hydrogen
from
its
sul-
phate.
The
statement
is
anything
but
simple,
as
it
amounts to
this
:
zinc one
set of
relations
dis-
places
hydrogen
a
second set
of
relations
from its
sulphate
a third
set
of
relations.
A
Hegelian
would
not ask for
a more
idealistic
position
than
Professor
Williamson's
simple
statement
of
the
fact.
28.
Physical
Science
is
not
Philosophy,
for it
requires
antecedence
and
consequence
only
as
an
explicit
basis.
As
an
explicit
basis,
for
the
analysis
of
antecedence
and
consequence
may
lead
to a
great
deal
more.
In
fact,
it led
to
the Idealism
of
Kant.
29.
That
Science
is
apparently
content
with
antecedence
and
consequence
is
seen
in
Professor
Burdon-
Sanderson's
address:
Science can
hardly
be
said to
begin
until we
have
by
experiment
acquired
such
a
knowledge
of the relation
between
events
and
their
antecedents,
between
processes
and
their
products,
that
in our
own
sphere
we
are able
to forecast
the
operations
of
Nature,
even
when
they
lie
beyond
the reach of
desired
obser-
vation.
That
is,
we
predict
consequents,
because
they
are
caused.
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xvi
INTRODUCTION.
30.
Clifford
and
Lewes
hold
that the
Uni-
formity
of
Nature
ought
to
be
expressed
as
the
Law
of the
Collocations
of
Changes.
That
is,
they
merely
postulate
Simultaneity,
Succession,
and Fixed Order.
What
more
could
an
Idealist
require
?
31.
Herbert
Spencer's
Heredity
may
account
for
Necessity
as
a
fact.
It
does not
explain
what
the Idealist
contends
for
not
merely
that a
notion
is
what
it
is,
but
that it is
explicitly
thought
as
not
possibly
otherwise
the
Necessity
of
Leibnitz,
Kant,
and
Hegel.
32.
Mr.
Whittaker,
in the
interest of
Empiri-
cism,
reconciles
Empiricism
with Idealism
:
in
the
final
statement
of
Empiricism,
'relations'
are
just
as
fundamental as
'
feelings.'
All
that
afterwards
becomes
thought
is
implicit
not in
mere
feeling,
but
in
the
primitive
relations
between
'
feelings.' *
Feelings
are
capable
of
primitive
relations,
simply
because
both
presuppose
one
intelligible
whole
the
position
of
the
Idealist.
33.
Taking
a
portion
of
the
Universe,
in
order
to
account
for
the Universe,
is
as
idle
as to
suppose
that a
square
on
a
chess-board
is the
cause
of
the
board. There can be no
fraction
outside
the
whole,
and the
business
of
Philosophy
must
be
analysis.
*
Mind, No.
24,
p.
507.
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INTBODUCTION. xvii
34.
Taking analysis
as
the
instrument
of
thought,
Plato,
in
the
Parmenides,
analyses
the
Universe
into
TO
ev
and
raXXa
TOV
>os;
the
posi-
tion of
TO ev
explaining
everything,
and
its
nega-
tion
nullifying everything.
35.
Positing
TO
ev,
the
Universe,
as
conceived
by
Plato,
may
be
best described
in
the
words of
Hegel:*
Free and infinite
Form,
as a
Totality,
involves
the
principle
of
Matter in itself
taking
Form in
his
sense of
Complete
Whole
of
Charac-
teristics. Without
TO
ev,
we
may
have
provi-
sionally
an
Empiricism
like that of
Hume
and
Mill,
Farm. 164
b
;
but
this,
when
examined,
will
end
in
Nihilism,
Parm. 165e.
36. The
intelligible
element,
vindicated
by
Kant and
elaborated
by
Hegel,
is
variously
termed
Ideas
and Numbers. The Ideas and
Numbers
are
substantially
identical,
but Idea
denotes
the
in-
telligible
in relation to
the
sensibility,
while the
Numbers
are the movements of
the
pure,
intelli-
gible
process.
37.
To
ev
brings
the
Parmenides
into
close
re-
lation
with
the
notices
of
Platonic
doctrine
pre-
served
in Aristotle and
his
Scholiasts,
as TO
ev is
the formative
element in
the
Idea,
and
the
spring
from
which
the
Numbers
flow.
Logic,
p.
204,
Wallace's
translation.
b
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xviii INTRODUCTION.
38.
Xenocrates
has
given
a
hypothetic
genesis
of
the
Ideas. It is
only
to
assist
apprehension,
as
yeVecris
implies
evolution in
time,
which
of
course
does not
apply
to
the
Ideas,
e/c
TOV
peyaXov
/cat
fjiLKpov
VTTO
ToG
*Ei>6s
io'ao'BevTtov
eyevovTo
av,
el
SVVO.TOV
avras
fy
yevea-Oau.
Schol.
828
a, 1,
2.
39.
To
ev
is neither Number
nor
Idea,
although
without
it
we
should have neither Number nor
Idea.
Number
a/H0/x6s
is,
according
to
Greek
arithmeticians,
o-vcmj/za
ju,oi>a8a>z>.
Theon
Smyrn.
23. To
ev
is
the
dpx*l
of
Numerables.
40.
As
TO
ev
has
for
its
contre-coup
TO
oLTreipov
indefinite
plasticity
the
first
Number is
the
Dyad,
avroSvas.
That
is,
The
One
and TO
a-rrapov,
as
two
items,
constitute
the
System
of
Two
Monads
17
auToSva?
the
Prime
Dyad.
Arist.
Met.
B. iii.
The
Dyad
has
for its Material
TO
oiTreipov,
and
for
its
Form
TO
ev : at
irpa)Tov
yeyovmai
8vo
/zoi/aSe?
a>9
e^
vXrjs
fMv
TVJS 'AopicrTOv
AvaSo?,
etSov?
Se
TOU
'Evo?
TOV
AVTOC^O?
S^Aoi'OTt
auTat
TreTrot^-
Trjv
TTpoiTrjv
AvaSa.
Syrianus
ap.
Schol.
818
J,
46-9.
41.
As
the
Indefinite
Dyad
is
Majus
and
Minus
TO
/u,eya
and
TO
piKpov
each
moiety
is
a
monad.
These
two
monads,
with
TO ev
as
unifier and
equa-
tor,
constitute
the
System
of Three
Monads
the
Prime
Triad
17 avTOT/oias:
at Se
TTO.\IV
yeyovmai
T/aet?
/ao^aSe?,
w?
e
uX^s
fj.ev
/cat
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XIX
NTBODUCTION.
rrjs
'Ao^ourrou
AvaSos,
etSous
Se
TOV
Avroevds,
/cacrt
r>}i>
AuTOT/HaSa.
$yr.
ib.
819
#.
42.
Lastly,
the Indefinite
Dyad
as
plastic,
taking
on itself the
Prime
Dyad
as
formal,
con-
stitutes the
System
of Four
Monads
the
Prime
Tetrad
77
avrorerpa,^:
IK
rfjs
AuroSuctSos
/cat
TT^S
v
AuctSos
^v
'Ao/oio~roi>
/caXet
AvaSa,
ctTrereXoui'
TerpaSa'
ov
crwrt^eVre?
avra?
(^c.
ra?
SvaSa?)
ov8e
Kara
Trp6
Swa/xew9
/cat
Trpodyew
ets
aTroyeW^-
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xx
INTEODUCTION.
and
TO
aireipoV)
are thus
Metaphysical
Ultima dis-
covered
by
analysis,
and not
agents
in
the me-
chanical, chemical,
or
so-called
psychological
sense.
46.
Why
did
Plato
use
such
barren terms as
TO ev The
One,
and ra\\a All
the rest
of
it?
To
ev is
the
geometrical
unit,
and
Geometry
is the
medium
between
Sense
and
Intellect. Aristotle's
usual
term
for
Mathematics,
as
Plato
viewed
them,
is TO,
fJLTav.
47. Previous
to
Plato,
the notion
The
One
had
been
so
far
developed
:
a.
Xenophanes
deduced
Unity
from
the
theolo-
gical
notion
Moral
Perfection,
making
Unity
a
pre-
dicate
of Essence
:
b.
Parmenides,
by
identifying
subject
and
ob-
ject,
made
Unity
both
the
logical
and
substantive
essence
of
all
real
existence
:
c.
Melissus
made
Unity
a
predicate,
but
deduced
it
from
infinity
:
d. Zeno
defended
Unity by
proving
plurality
impossible.
48.
In
Aristotle's
hands the
notion
Unity
became
Substance,
and
in
that
shape
was
transmitted
by
the
schoolmen
to modern
thought.
It
is
obvious
that
the
modern
atom
is
a
Lilliputian
substance.
49.
The One
being
positive,
TaXXa TOV
ho
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INTKODUCTION.
XXI
50.
Anti-Platonists,
from Aristotle to
Jowett,
ask
Where
are the Ideas ?
Would
a
Kantian
entertain
the
question
Where
are the
Categories,
and
Ideas,
and Forms
?
51.
According
to
Hegel,
evolution
is
Specifica-
tion :
according
to
Haeckel,
specification
is
Evolu-
tion.
That the
road
up
is the
road
down
must
be
seen in
time.
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THE
PAEMENIDES
OF
PLATO,
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THE PAKMENIDES OF PLATO.
philosophical portion
of
the
Dialogue
is
-L
divided
into
two
parts
:
the
first extends from
127d
to
135;
and
the
second
from 135 to the
end,
166. The first
part
deals
with
the
question
of
the
relation
of
the
Ideas
to sensible
things
;
the
second
with the relation
of
the
head-
Idea The
One
to
everything
else. The first
part
discusses
generally
the relation
between
the
supersensible
and the
sen-
sible
;
the second elaborates
the
relations
of
the
paramount
metaphysical entity
The One to all
its
subordinates,
including
sensible
things.
The
second
part
is thus a
particular
application
of
the
first;
but,
as The One is the
paramount
entity,
its
relations
are
all-pervading.
With
regard
to
the
first
portion,
we
are
told
by
Mr.
Jowett
that
Plato has
anticipated
the criticism
of
all
future
ages
on
his Ideas.
Mr.
Grote
declares
that
there
are no
dialogues
in
which the
Parme-
nidean
objections
to
the
doctrine
of
Ideas
are
elucidated
or
even
recited.
But
surely
all
the
objections
which
are
urged
in
the
Parmenides are
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xxvi
THE
PAEMENIDES
OF
PLATO.
based on an
assumption
with which
the sound
doctrine of Ideas has
nothing
to do.
(1).
The
Idea
is
spaceless
and
timeless.
This
disposes
of the
objections
illustrated
by
the
day
and
by
the sail:
130eb
le,
par.
6.
(2).
The
Idea
rtmst either admit of finiteness or
proceed
to
infinity.
This
disposes
of
the
objections
urged
in
132 a
b,
and in 132 d 133
a,
pars.
7 and 9.
(3).
The
Idea
cannot
depend
for its
cognition
and
existence
on
man.
Its
essence cannot
be
concipi:
B.
2,
b
d,
par.
8.
This
to Plato
would
be
a
truism.
(4).
The
Idea
cannot
exist
in
total aloofness from
man
;
for
this
would
deprive
man on the one hand
of
all
objective
knowledge,
and
God
on the other of
all
knowledge
of
human
knowledge.
The obvious
conclusions
are,
that
we have
a
knowledge
of
the
Idea,
and
that
God
has
so
too.
These
conclusions
are
quite
in
accordance
with
the other
Dialogues.
It
is
curious that
what
Mr.
Jowett
regards
as the
true
theory
of
Ideas
that
they
exist
only
in
the
mind
is
deliberately rejected by
Plato
in
this
Dialogue.
If
the
paramount
One
does not
exist,
the result
is Phenomenalism
and Nihilism. In
the
same
way,
Mr.
Green,
in
his
introduction to
Hume,
shows
that
without
Identity
and
Causation the
sensualism of
Hume and
the
phenomenalism
of
J. S.
Mill
are
impossible,
and
with them untrue.
To
moderns,
the
difficulty
is
to
conceive
that
the
Idea,
while
timeless
and
spaceless,
is
likewise
objectively
existing.
That
Plato
held
the
Idea to
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THE
PAKMENIDES OF
PLATO.
xxvii
be
timeless is evident
from numberless
passages,
from
the
authoritative
passage
in
the
Timaeus,
and the
express
statement
of
Aristotle that
Plato
was
the
only
philosopher
who
held
Time to
be
the
result
of
what
we
may
call
creation.
The
Idea
is
likewise
a
fortiori
spaceless.
Space,
according
to
Plato,
is the
creature
of
an
illicit
process
of
reason-
ing,
and
it is
not
an
object
of the senses nor of
natural
belief.
Its double function is to
express
the
apparent
but
unreal
identity
of
phenomena
in
a
state
of
flux,
and their
dependence
on the
higher
essence
of
the
Idea.
Aristotle's
testimony
is
con-
clusive on
the
point.
He asks
why
Plato does not
locate the Idea
in
space.
Phys.
iv.
ii. 5.
If
the
Idea
be
not
in time or
in
space,
how
does
it
exist ? In
the
mind,
says
Mr.
Jowett.
In
what
mind
? If mind
means
the human
mind,
qua
human,
then
we
are
reduced
to
individualism.
I
may
infer,
or
I
may
not,
that
there
may
be
some
other
being
with
a mind
like
mine,
more or
less.
If
we
say
in the Divine
mind,
or
in
the
Universal
mind,
then
the Idea
will
only
be
an
accident of
the
higher
consciousness.
But if
we
mean
by
Idea,
as Plato
did
the Form which
perfectly
and
com-
pletely
dominates
pure
thought,
and
which
domi-
nates
ours
to
a
smaller
extent then
it
is
true
to
say
that the Idea is
not
only
logically
but
substantially
prior
to
thought
and
volition,
Divine
as
well
as
human,
and
is therefore
independent
of
both.
Surely
in
a
narrower
sphere,
where
a
man
has
consciously grasped
the
Law
of
Identity
or
the
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xxviii
THE PARMENIDES
OF
PLATO.
Law
of
Contradiction,
he sees
at
once
that
these
Laws
are
something
more
than
the facts
of his
own
brain
something
more than
actual
clearness
or
passing
confusion.
But,
first,
as
human
thought
is dominated
consciously
or
unconsciously by
the
Laws
of
thinking,
so
the Divine
Thinking
is domi-
nated
by
the Ideas.
To
say
that Ideas exist
in
the
mind
is
much
the
same as
saying
that
the
Law
of
Gravity
exists
in a man's
watch.
The relation of the
Idea to
sensible
things,
and
of
God
to
both,
is somewhat
as
follows
:
The Idea
consists of
two
elements,
the
One
and
the
Indefinite.
The
Indefinite is
pure Passivity.
Neither of
these
elements is
created.
They
are
co-eternal
with God.
God
is
good.
As Aristotle
explains
it,
Goodness is
the
matter,
and
One,
the
form,
of
the
highest
Ens.
God
is also
Cause,
the notion
which
brings
the One
and
Goodness
into
communion.
Goodness works
through
Causality,
according
to the
type
set
by
the Idea of
Good.
Consequently,
the
Law which
dominates
Goodness
in
its
Causal
Energy
is
logi-
cally
prior
to
that
Energy.
On
what
does
the
Summum
Ens
work
?
On
the
Indefinite,
or
the
passive
element
in the
Idea,
the
space,
or
rather
place,
of the
Timaeus.
The first
causal
act of
Summum
Ens
imposes
the
Law
of
mere
sequence
on
Passivity.
The result
is,
a
chaos of
unpredictable
sequences,
a
notion
grasped
by
Milton. The
second
causal
act
of Summum
Ens is to
impose
on
Chaotic
sequence
predictable
sequence
or
physical
Law,
and
the
result
is,
the Sensible
World.
The
God
of
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THE
PAEMENIDES
OF PLATO.
xxix
Plato
thus
creates
nothing,
he
organises
Passivity.
Aristotle's
question,
Why
the Idea
is
not
in
space,
if
pressed
home,
comes to this :
Why
is the
whole
Idea,
with
all
its
Form and
Matter,
not
in
a small
fractional
result
of its Matter
misconceived,
namely,
Place
?
That
Space
is
not
an
independent
Entity
can
be
proved
by
other
considerations. The non-
existence
of
a
Vacuum
inside the
world
is stated
positively
in
the
Timaeus,
where
its
existence
would
seem
necessary,
in the
case
of
one
moving
body
displacing
another.
This
phenomenon
Plato
explains
by
the
hypothesis
of
circular
motion,
a
motion
which
may
be
exemplified
by
moving
a
set
of
balls
round
the
edge
of
a
solitaire board.
He
has
been
charged
with
inconsistency
in
allowing
the
structural
solids,
the
Tetrahedron,
the
Octahedron,
and
the
Icosahedron,
to
combine
in
different
pro-
portions,
all
the
while
he denies the
existence of
Vacuum.
He
may
easily
be
defended
by
the
con-
sideration that
the
complement
of the
interstices
is
furnished
by
TO
aneLpov
the element
of
Passivity
or
Receptivity
in the
Idea.
What
then
is
the
Sensible
Thing,
the
Sensible
Idea
of Locke
and
Berkeley
?
Relatively
to
us,
it
is
strictly
TO
^aivo^vov,
TO
yiyvopevov,
that
which is
in
course of
presentation,
and
which,
therefore,
ex
vi
termini,
is
passing away.
Objectively,
it
is
the
causal
action of
God,
working
through
the
Idea,
on
the senses.
Logically,
and
chronologically,
it
is
distinct
from
the Idea.
In
essence,
it is
the
con-
trary
of
the
Idea,
as
the
one
is
ever
abiding
and
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xxx
THE
PARMENIDES
OF
PLATO.
the
other
is
momentary
;
and
finally,
with
regard
to
theories
of
perception,
the
sensible
thing
bears to
its Idea
or rather
congeries
of
Ideas
the
relation
only
of a
sign
to the
thing
signified.
Mind,
says
Shelley,
cannot
create,
it
can
only
perceive.
This is
the
popular
view.
It
is
the usual
confounding
of
Brain
and
Thought.
In
the
individual,
Sensation
precedes
Thought;
Neu-
rosis
precedes
Psychosis;
but
Neurosis Brain
presupposes
Space,
Time,
and
all
the
constituents
of
Intelligibility.
Everybody
agrees
that
what
is
in
consciousness
may
be
safely
dealt
with.
But
the
question
arises
:
Is
there
anything
outside
consciousness ?
In
the
language
of the
Dialogue,
if
TO ev
is the
formative
element,
what
is raXXa rov
evos?
In
other
words,
What
is
TO
oLTreipovj
which
Aristotle
represents
as
the
second
element
in
the
Idea ?
It is
food
for
Form TO
Trepa
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THE
PAEMENIDES
OF
PLATO.
xxxi
of
consciousness,
we
almost
eo
ipso
assert
that
it is
not
to be
found
in the mature
consciousness,
except
in
a
totally
different
shape.
But,
in
Plato,
the
original
aspect
of
the
element
reappears
in
the
compound
: TO
aireipov
is
TO
aTreipov,
and
will
not
be
anything
else.
Plato is thus a
thorough-going
Idealist
: TO
aireipov
is
part
of
the
domain
of
thought.
In
applying
the
terms
of
modern
speculation
to
Plato,
it is
not meant that he had
before
him
modern
problems
in
their
present
shape.
But
the
best
teaching
of our time
is the
importance
of
history
as
a
basis
of
criticism,
and
this
teaching
shatters
the
doctrine that
we
must
read a
philo-
sopher
by
what
went
before
and
not
by
what
comes
after
him.
Hegel
allows
Richtigkeit,
but not
Wahrheit,
to
the
sensible
element.
Plato
is more
idealistic
;
for
while
in
the
Phaedo
he
combats
the
notion
that
the
sensible
element
is
delusive,
in
the
Republic
he
argues
that
the
same
volume
of
raw material
may
and does
admit
of
opposite
relations.
The most
striking passage
in
the
Dialogue
is
where
Parmenides
rebukes
Socrates
for
withholding
ideas from
mean
objects.
This is
not
really
at
variance
with
the
passage
in
the
Timaeus,
66
d-67
a.
There he states
that
Smells are
the
result
of
air and
water
affecting
the
organs,
and
that
they
are
dis-
tinguished
merely
as
pleasant
or
the
reverse.
In
the
Philebus,
Smells
are
not
preceded
by
any
craving,
and so far
are
higher
than
the
plea-
-
8/11/2019 Platon, Parmenides (in) BB (v. Maguire)
36/144
xxxii THE
PARMENIDES
OF PLATO.
sures of
repletion.
In our
day
a
great poet
has
written
:
Flower
in the
crannied
wall,
I
pluck
you
out of the crannies
;
Hold
you
here,
root and
all,
in
my
hand,
Little flower but
if
I could
understand
What
you
are,
root
and
all,
and all
in
all,
I should know
what
God
and
man
is.
This is
genuine
Idealism.
What we
call
a
single
thing
is
the
concourse
of all
relations the
corn-
plexus
of
all
Ideas
all
in
all.
-
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37/144
nAPMENIAHS.
-
8/11/2019 Platon, Parmenides (in) BB (v. Maguire)
38/144
TA
TOY
AIAAOrOT
ITPOSnilA
KE$AAO2,
I
AAEIMANT02,
J>
Characters
in
the
Introduction.
ANTI2N
.
'
TAAYKON,
J
Characters
in the Main
Dis-
cussion.
1IAPMENIAH2,
API2TOTEAH2.
-
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39/144
IIAPMENIAH2.
St.
III.
'ETretSir) 'AOrfva^e
oiKoOev
e'/c
KXao/z,eva>i> d(/>t/co-
introduc-
p.
126.
/)
\
>
/
A
'
v
tion.
juec/a,
/car
ayopav everv^ofjLev
Aoet/Aavra)
re /cat,
'
\ O'
~-
'
*
'
L
Ce
P
ha
-
t' /cat
/xov
Aapo/xe^o? TT;?
^et/aos
o
Aoet-
lus relates
-L
?
-ir
'
\
^ *
^
>
~
his
intro-
at
P
'
e
9
7
?'
w
KecpaAe,
/cat et
rou
oeet
TOJI/
auction to
e
^
^
'
j
/
j*
*
\ \
^
vC
1
/
1
?
Antiplio.
7)/x,et?
OVVOLTOI,
(ppa^e.
a\\a
p.ev 017,
enrov
ya>,
7rdp6Lfj.i, ye
eV avro
rovro,
SeiycrojLtevos v^wv.
Xeyots
av,
e^/,
r^v
Se^cri^.
/cat
ey
vp,a>v
TO)
ofjLOfjLrfrpia)
rt
^v ovo/xa
;
ov
yap
Trats
Se
TTOV
lyi'
ore
TO
irporepov
Sev/Do
e/c
KXa^o/Aevw^'
TroXu?
Se
eKeivov.
TO)
pev
yap iTdrpi,
8o/cw,
Trcivv
ye,
e^>iy'
avrw
Se
ye
'Avrt^aiz/.
dXXa
rt
/xdXtcrra
irvvOdvei
;
otS',
etTrov
eyw,
TroXtrat
jaot
etcrt,
jaaXa
-
8/11/2019 Platon, Parmenides (in) BB (v. Maguire)
40/144
4
I7AATONO2
yap
evOcvfte ot/ca8e
ot^erou,
ot/cct
Se
eyyus
>
Mc-
XtVfl.
raura
etTroWes
ey8aStoftei>,
/cat
KareXaySo/xev
p.
127.
TOZ>
'A.VTLo)VTa
ot/cot,
yaXivov
TWO.
^aX/cct
e/cSt8dvTa
(r/cevdVat'
IVetSr)
Se
e/ceu>ov
aTnjXXdyr)
ot re
dSeX-
\ />/
^
j/^
tionbe-
oir^v
ev
ftaXa
or)
TT/aecrpvTTp
etvat,
(r\
\
^
/
\ ^
Socrates,
KCL\OV
O
KayOLUOV
TrjV
O\\IIV,
TTtpl
TV)
Zeno,
and
/ \>-/
ry/
o\>\
Panue-
TTC^TC
/cat
egrjKovTo, /tf)va)va
oe
eyyvs
erw^ rerra-
nides
:
the
' '
T
>/o\\
/
>o
particulars
P
aK
VTa
TOT
eiVdL,
VjJir)K7)
O
/Cat
yapieVTOi
tOtV
meetfng-
'CCt
' e
at
aTOI/
TTtttt/ca
TOV
viva.1.
/caraXvetv
Se
avrous
e,,(,
>
V
/
T7-
^
TON
\>| //I
treatise
on
KTOS
'' Ct^OV?
CV
KepCLfJLeLKO)'
Ot
Ol)
/Cttt
a(pt/Cpos
d
/cat
TOI>
TlaJievi,$rv
xer'
avrou
Kat 'Attr-
TOV
Tov
rpiaKovra
yevopevov,
/cat
ctTTa
ert e7ra/covo-ai
TWV
yyoa/x,/u,aTOJV
ov
ye,
dXXct
/cat
irporepov
d/oy/coeVat
TOI)
-
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41/144
FIAPMENIAHS.
5
rov
ovv
2co/cpari7
d/covcravra TrdXtv
re
/ceXevcrat
Firstpart
x
/
(
//)
~
/
x /
>
~
of
the
Ti]v
irptoTiqv
VTrouea'Lv
rov
Trpcorov
Aoyov
avayvcovat,
dialogue:
\ >
Q
/
/
f
/ prelimi-
/cat
avayvcoo-f/eto-rjs,
TTCOS,
cpavat,
co
Ziyvcov,
TOVTO
nary
dis-
\
t
>
\ \
'
\
*
y
~
>
\
cussion,
e
Aeyets;
et
TroAAa
ecrrt
ra
ovra,
cos
apa
oet
aura
the
relation
r
? \/
o\o\>o/
o/
To
E?Sjj
re
eti/at
/cat
avo^oia,
TOVTO
oe
or)
aovvaTOV
to
sensible
ovre
ya/)
ra
avojAoia
o/xota
oure ret
o//,ota
olov re
etvat
;
ovv
oura>
Xeyet?
;
ovrw,
0/
5^
^\\^
wislie
S
t
etz>at
/cat
ra
o/xota at'o/xota,
aowarov
017
/cat
TroAAa
know
if
he
^
>\
\\v*
/
*
\o/
is
ng
11
* in
etvat'
et
ya^
TroAAa
177,
7rao ^ot
at'
ra
aowara;
the
view
he
apa
rovro eo-Tiv
6
/8ouAoi>rat
\\
/j
> '
*
'
y
u
)
cos
ov
TroAAa ecrrt
;
/cat
rovrov
avrov otet
o~ot
zeno
/
TV
\ /
\\'j
T
tnesis
is
a
/caAws
re
/cat
ev
ooe
oeav
ov
TroXAa
qrrjo-iv
ewat,
reductio
ad
,
CNNJX
>\\
N
//i
x
absurdum
re/c/x^pta
oe
avros
Tra/xTroXAa
/cat
vra/x/xeyecfy
vrape-
of
the an-
\-?
\
>*//
\o\\
\\/
tagonistic
^erat.
ro
ovi/
rov
/xev
ev
cpavat,
rov
oe
tt?)
TroXXa,
thesis,
i.e.
\v
e/
\/
/
?^ 5
1
'
\'
>/t\
follow
etpry/cevat
oo/cetv
cr^eoov
rt
Xeyovras
ravra,
v?rep
f
rom
sup-
c
v
*\\ j
'
c
\j
/
posing
i)/xas
rovs aAAovs
c/>atverat
v/xtv
ra
etp^/xeva
Existence
-
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42/144
-
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43/144
I1APMENIAH2.
7
it ra
pev
rrj
i
/
,
o
N
>
/
of
incom-
ra
oe
a^orepcov
apyorepa
;
et
oe /cat
rravra
patible
/
*
>/'
\
n
' >
*
affections :
evavri(t)V OVTOJV
ap,(porep(i)i>
jiteraXa/Apavet,
/cat
eo~rt
e.^.
a
man
,
/
i~/
\is
one,
and
b
TO)
jaere^etv
a/A\
\
\\/
/
*\/
he
may
be
rts
aTrefyaivev
avo^oia yiyvo^eva
i]
ra
avo^oia
a
i
so
one
O
f
v /
y-j>
-yjovv/
/
many,
in
o/Aota,
repas
ai>,
ot/Aat, i)V
et
oe
ra
rovruv
/Acre-
wiuch case
dfJLorepa)v
dfjL6repa
d-no^aivei
irerrovdora,
p
^
e/totye,
o>
ZTyvwi/,
droirov
8o/cet
etVat,
ovSe
ye
et
e^
aVavra
a7ro(^atvet
rt?
rw
jaere^etv
rov
cai^never
7
'Ews
/cat
ravra
ravra
TroXXd
ra>
nXTy^ovs
av
/Aere^etv
dXX'
et
o
ecrrw
*Ev avro
rovro
TroXXa
c
d-TToSet^et,
/cat
av ra IloXXd
S?)
eV,
rovro
17817
^av/Acto o/Aat.
/cat
Tre/st
raiv ctXXcov
artdvrtov acrav-
ra>s'
et
/ACI'
avra
ra
yeVi7
re
/cat
etS^
eV
av-
rols
aTTO^at^ot
rdvavria
ravra
rfdOrf
Trdcr^ovra,
d^iov
Bavfjid^ew
et
8'
e/Ae
eV
rts
a-TroSet^et
ovra
/cat
TroXXd,
rt
davpavrov,
Xeywv,
orav
/ACV
p*ov-
XrjraL
TroXXd
diro^aiveiv,
as
erepa
tiev
ra
evrt
Se^td
ttov
eVrtv,
erepa
Se
rd
CTT'
dpicrrepd,
/cat
erepa
ttei/
rd
rrpotrOev,
erepa
8e
rd
oina-Oev,
/cat
dVtw
Kat Karat
a>o avrws'
IlXi7^ovs
ydyo,
ot/Aat,
d
p/try&'
orav
Se
eV,
epet
ws
eTrrd
rjp,a)v
ovrwv
et?
eyai,veL
dpfyorepa.
edv ovv
rts
rotavra
eTfi^eip^
TroXXd
/cat
ev
ravra
dno$aivew,
Xt#ovs
/cat
| vXa
/cat
rd
rotavra,
(^yjcrofjiev
avrov
TroXXd
/cat
IV
aTroSet/cvwat,
ov
ro
*Ev
TroXXd
ovSe
rd
IToXXd
ev,
ovSe'
rt
Oavpacrrov
\eyeiv,
dXX'
a7re/o
-
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44/144
8
HAATQN02
av
iravres
6/xoXoyot/Aep
eap
8e
Tt?,
6 PUP
Sr)
eya>
eXeyop,
rrpvrov
JJLCV
Statp^Tat
X^P^
avra
/ca#' avra
ra
1817,
otbp
'O/uoum/Ta
re
/cat 'Apo-
p.Oi6rr)ra
/cat
ITX-j^o?
/cat
TO
*Ep
/cat
Sracrtv
e
/cat
KtPTio-iP /cat
irdvra
ra
rotavra,
elra
eV
eavrot?
ravra
Svpa/xepa
crvy/cepappvcr#at
/cat Sta-
KpivecrOai
a7ro(f>aivrj,
dyat/xTip
ap
eywy',
^77,
crTctis,
a)
Zijvuv.
ravra
Se
avSpetw?
/ACI/
/l
\
N
/
*
*
7)yovfiat
Treirpayiiarev&uai'
TTO\V
JJLEVT
av
Se
/aaXXot',
&s
Xeyw, dyacr^et^v,
et
rts
avrr^v
aTropiav
ev
avrots
rot?
etSecrt
ToSarr&is
7rXe/co/xeV>;v,
axnrep
iv
rots
o/aw/AeVots
130
on^X^ere,
OVTOJ
/cat
cv
rots
Xoytcr/xo>
\afjij3avo-
/xeVot?
5.
Socrates
XeyovTO?
877,
eii'n
6
IIu#oSa>pos,
rou
deniesthe
^
'
,
, , %
,
,
,
, ,
umver-
Tttvra
avTos
/A^
otecTC/at
e
S&>/cpaT5,
\
^\'
'
>/\r
existence
T7
)? op/ir;? TTjs
CTTt
Tou?
Xoyovs'
/cat
/u,ot
etTre,
ai>ros
b
of
etS-n
for
vvo/
e\/
suchthings
crv
o^Tw
OLTflprjcraL
a>?
Xeyct?,
as
Man,
Fire
and
aTTCt
>
X^P
19
Ta
rovT(av
av
Water
:
o
^
?
\
and
he
is
crot
oftotoY^To?
exofjitv,
/cat
*Ep
Sr)
/cat
IloXXa
/cat
Trapra
o/(7a
v^
v
^^ Zrypwpos T^/cove?
;
e/AOtye,
^>apat
TOP
suchthings
^w/cpaTT;.
r^
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TO,
TotaSe,
etTretp
TOP
^.
u
^ ,,
otop
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eTSos
auTo
/ca#*
avTo /cat KaXou
Filth.
Par-
menides
Kal
*Aya^ot)
/cat
TTttPTtop av
TWP
roLOvraiv
;
pat,
replies
that
/,
his
is
a
-
8/11/2019 Platon, Parmenides (in) BB (v. Maguire)
45/144
IIAPMENIAH2.
9
OtOt
77jltetS
eCTjUei>
TToivTUV,
CLVTO Tl
cTSo?
'AvOpWTTOV
human
*
TT
> *
*
nnS
A
'
\
77
Hvpos
77
/cat
Toaros
;
ev
airopia,
\vapiav
e
SI/)
/^/r
O^
>_i'
JA
/^ON
ta^y
-p
.-.
/
\
the
ratio-
131
eTrtoi'v/uas
avrwv
tcr^etv,
otov
OfJLOioTirjTos
peis /xera-
naleof
Xafiovra
o/xota,
Meye'^ovs
Se
/xeydXa,
KaXXovs
re
/cat
At/catoo-w775
St/catd re
/cat /caXd
yiyvecrdaL.
irdVu
ye,
^ctj'at
ro^
^aiKparr).
OVKOVV
T^rot
oXov
S
rou
etSovs
77
pepovs
e/cao-rov
ro
fteraXa/x/3dVov
/aeraXa/>t/3d^et
;
7^
dXXT?
rt?
av
peraX^LS
x^P^
rovrwi/
yeVotro;
/cat
TTWS
aV;
etTrei'.
Trorepoi/
ov^
-
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46/144
10
OAATONO2
whole
or
by
way
of
part,
either
simul-
taneously
Or 8UCC68-
sively,
*'..
the elSos
is
both
amUime-
So/cet
O~Ot
oXov
TO
CtSos
CV
e/cdoTO)
etVttl
TWV
\ \
**
/
N
\
/
i
/
v
TTOAAwv
ev
OV,
T)
7T6D?;
Tt
yap
/CtoXvet,
(pavat
TOV
-
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47/144
DAPMENIAH2.
11
trpLv.
OVK
av
yeVotTO,
V
et8wv
crot
ra
aXXa
/xeraX^i/ferat, jjLijre
Kara
pepy
/x^re
Kara
oXa
jucTaXa/xySdvetv Suvd/xeva
;
ov
ttd TOV
Ata,
dvaL,
ov
/xot
So/cet
ev/coXov etVat
TO TOLOVTOV
TI
Se
817;
7rpo9
ToSe
7ra>9
e^ets;
TO
irdlov
;
ot/u,at
7.
The
>
o
A
v
TS
*
/i
f
origin
of
132
o~e
e/c
TOU
Totovoe
ev
eKacrrov
etoo?
oteo~t7at
ewcu
thetheoiy
TrdXX'
aTTa
/xeyaXa
o~ot
80^17
etvat,
/xta
TI?
unique
?
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e
>\^>
>\ /
>^/
elSos
:
if
oo/cet
toea
T)
avTT)
etvat
CTTI
Travra
LOOVTI,
thee?8osbe
v/i
*
*
IT
' t
n
f
>\
/] \
'
j
'
absolutely
ot/ev ev
TO
Meya
i^yet
etz/at.
aA.fjtfr)
Aeyet?,
(pavai.
distinct
/$NJ
\
^TIT'
x
v
\\
v
x
\
5N
from
the
Tt
o
avTo
TO
Meya
/cat
TaAAa Ta
/xeyaAa,
eav
sumofpar-
ticulars,
Tt,
av
auantitv is
*
7TOU
jaeya
ravra
fyaivea-Oai;
eoiKev.
aXXo
apa
eTSo?
/xeye^ov?
dva-
I
' ss/
v-m/r'/l
v
N
it. is
I> etSwv
ecrTat,
dXX'
dweipa
TO
77X^05.
dXXa,
dvai,
a>
nap/xe^tS^,
TOZ^
Sw/c/octT^,
^
g.
The
>o^v
T/
/
\o
T8os
per-
etowv
e/cacrTOi/
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3
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ay
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/
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i
be
an intel-
7rpoa rjKy eyytyvecrcrat
aAAot/t
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e^
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i
ect
u
alCon-
v
>*
-
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12
HAATONO2
aiveTat.
Tt
Se
877;
etTreti/
rov
Ilap/xevtS^v,
OVK
dvdyKr),
el raXXa
V
etS
/xere^etv,
17
So/cetz/
crot e/c
vor)fjidT(t)v
e/cao-TOz>
eo'at
/cat vravra
^oetv,
^
votjpaTa
6Wa
dvorjTa
eli/at;
dXX'
ouSe
rovro,
/
as
Types
to
eOTClt'CU
/
T7/
v\\
*>
but
this
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tiouv
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rts
r\
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hypothesis /)
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>?
vjv
vo
r/
woiild
crVrjvai
avroi?.
et
ow
Tt,
917,
eot/ce
rw
etoet,
otov
involve
an
>
\
-yo
\ v
*?
>
/i
'
infinite
T
e
e/CetVO
TO
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