Dialogue

 1 Parme|         had once been inclined to philosophy, but has now shown the hereditary
 2 Parme|          absurdum’ of the Eleatic philosophy. But would Plato have been
 3 Parme|         refutation of the Eleatic philosophy. Nor would such an explanation
 4 Parme|      occur to a modern student of philosophy. Many persons will be surprised
 5 Parme|       comprehensive survey of the philosophy of Plato, which would be
 6 Parme|       mean city in the history of philosophy, who is the narrator of
 7 Parme|           mine, who are lovers of philosophy; they have heard that Antiphon
 8 Parme|     grandfather, and has given up philosophy for horses.’~‘We went to
 9 Parme|           the time will come when philosophy will have a firmer hold
10 Parme|  reasoning and reflecting powers? philosophy is at an end.’ ‘I certainly
11 Parme|           in the history of Greek philosophy. He is the founder of idealism,
12 Parme|          the founder of the ideal philosophy.~There was probably a time
13 Parme|         youth. As he grows older, philosophy will take a firmer hold
14 Parme|     familiar principles of modern philosophy, that in the meanest operations
15 Parme|          their solution in modern philosophy.~The first difficulty which
16 Parme|        But the realism of ancient philosophy will not admit of this answer,
17 Parme|      truth or half-truth of later philosophy, ‘Every subject or subjective
18 Parme|          underlay the early Greek philosophy. ‘Ideas must have a real
19 Parme|       fact to the Megarian age of philosophy, and is due to their illogical
20 Parme|         This is the difficulty of philosophy in all ages: How can we
21 Parme|        among the Greek schools of philosophy in the fourth century before
22 Parme|       confuse ancient with modern philosophy. We need not deny that Plato,
23 Parme|        and the Megarian and Cynic philosophy was a ‘reductio ad absurdum’
24 Parme|           contemporary student of philosophy, and, like the similar difficulty
25 Parme|       only. The tendency of their philosophy was to deny to Being all
26 Parme|         in the language of modern philosophy: ‘Being is not only neither
27 Parme|     criticize the earlier Eleatic philosophy from the point of view of
28 Parme|         have reappeared in modern philosophy, e.g. the bare abstraction
29 Parme|         absurdum’ of the Megarian philosophy, but we are too imperfectly
30 Parme|        the spirit of the Megarian philosophy, though we cannot compare
31 Parme|           them. They are the same philosophy in two forms, and the simpler
32 Parme|         return to a more rational philosophy. The perplexity of the One
33 Parme|       Plato belongs to a stage of philosophy which has passed away. At
34 Parme|         unnecessary in any age of philosophy. We fail to understand him,
35 Parme|         wide. In the beginning of philosophy this correction of human
36 Parme| importance to a word or idea. The philosophy of the ancients was still
37 Parme|          sought to introduce into philosophy. Plato is warning us against
38 Parme|      grown up in the pre-Socratic philosophy, and were still standing
39 Parme|    arrived for a purely inductive philosophy. The instruments of thought
40 Parme|          period in the history of philosophy was a barren tract, not
41 Parme|         and Being. These weeds of philosophy have struck their roots
42 Parme|    uniform sequence. Then arose a philosophy which, equally regardless
43 Parme|   substance’ may be employed.~The philosophy of Berkeley could never
44 Parme|           in the world.~‘A little philosophy takes us away from God;
45 Parme|          said; they are lovers of philosophy, and have heard that Antiphon
46 Parme|         bent of your mind towards philosophy; tell me now, was this your
47 Parme|           I am not mistaken, when philosophy will have a firmer grasp
48 Parme|        then, what is to become of philosophy? Whither shall we turn,
49 Parme|          that carries you towards philosophy is assuredly noble and divine;