Dialogue

 501 Parme|            of the task which you are imposing on him; and if there were
 502 Parme|               this is worked out and improved by Plato. When primary abstractions
 503 Parme|            day before yesterday. The impulse that carries you towards
 504 Parme|             there would be one whole including many—is not that your meaning?~
 505 Parme|           two absolutely divided and incoherent subjects. And hence we are
 506 Parme|       Socratic dialectic. He felt no incongruity in the veteran Parmenides
 507 Parme|              while he criticizes the inconsistency of his own doctrine of universals
 508 Parme|            prior to experience—to be incrusted on the ‘I’; although in
 509 Parme|      criterion of a truth beyond and independent of them? Parmenides draws
 510 Parme|          satisfactory which does not indicate the connexion of the first
 511 Parme|              a sort of neutrality or indifference between the mind and things.
 512 Parme|          that he is seeking to prove indirectly the unity of the Idea in
 513 Parme|            misused by him; he argues indiscriminately sometimes from what is like,
 514 Parme|            of Socrates. It throws an indistinct light upon Aristotle, and
 515 Parme|             And such being when seen indistinctly and at a distance, appears
 516 Parme|            but that which is one and indivisible, and does not partake of
 517 Parme|            Yet if these difficulties induce you to give up universal
 518 Parme|              little persuasion he is induced to favour the Clazomenians,
 519 Parme|             yet arrived for a purely inductive philosophy. The instruments
 520 Parme|             time of life. But I must indulge you, as Zeno says that I
 521 Parme|            would have desired. He is indulging the analytical tendencies
 522 Parme|             or ‘From these vague and inexact notions let us turn to facts.’
 523 Parme|              perceive it.~So we must infer.~But can all this be true
 524 Parme|            of endless reasonings and inferences; but a spell has hung over
 525 Parme|       consequences which follows, is inferred by altering the predicate
 526 Parme|            other not as units but as infinities, the least of which is also
 527 Parme|       answered by the ‘argumentum ad infinitum.’ We may remark, in passing,
 528 Parme|        produced by them. Thus we are informed by him that Zeno and Parmenides
 529 Parme|             assuming smallness to be inherent in one: in this case the
 530 Parme|            or greatness or smallness inhering in them in addition to their
 531 Parme|           the world or to ourselves? Innumerable contradictions follow from
 532 Parme|             used hereafter by modern inquirers. How, while mankind were
 533 Parme|   development of the ‘ego,’ he never inquires—they seem to him to have
 534 Parme|        remain unconvinced, and still insist that they cannot be known.~
 535 Parme|              of the Ideas is chiefly insisted upon in the mythical portions
 536 Parme|          difficulties as hopeless or insoluble. He says only that they
 537 Parme|              of another, revelation, inspiration, and the like, of a third.
 538 Parme|     confirmation,’ not merely as the inspirations either of ourselves or of
 539 Parme|               They seem to have been inspired by a sort of dialectical
 540 Parme|      application, is applied in this instance to Zeno’s familiar question
 541 Parme|          partake of the one. In both instances he proves his case. So again,
 542 Parme|            our own minds at the same instant. How can we conceive Him
 543 Parme|  Pythagoreans. And Plato with a true instinct recognizes him as his spiritual
 544 Parme|           and have fancied that they instinctively know Him. But they hardly
 545 Parme|            him, and found him giving instructions to a worker in brass about
 546 Parme|              seen near and with keen intellect, every single thing appears
 547 Parme|            yourself perfectly to the intelligence of the truth.’ ‘What you
 548 Parme|        causes in nature, nor even an intelligent cause like a human agent—
 549 Parme|       Eleatic doctrine of Being, not intending to deny Ontology, but showing
 550 Parme|           Being is not,’ by no means intends to deny the existence of
 551 Parme|             purpose; nor any serious intention of deceiving the world.
 552 Parme|             that of which the centre intercepts the view of the extremes?~
 553 Parme|            contemporary Sophist. The interlocutor is not supposed, as in most
 554 Parme|            the less it must reach an intermediate point, which is equality.
 555 Parme|          external compulsion and the internal workings of the mind with
 556 Parme|               In like manner when we interrogate our ideas we find that we
 557 Parme|             present form, if we had ‘interrogated’ the word substance, as
 558 Parme|             of Zeno than in the mere interrogation of Socrates. Here, again,
 559 Parme|              Ideas are tested by the interrogative method of Socrates; the
 560 Parme|              heard that Antiphon was intimate with a certain Pythodorus,
 561 Parme|       discussing: (2) Parmenides has intimated in the first part, that
 562 Parme|            when he first became more intimately acquainted, whether at Megara
 563 Parme|            You, Socrates, can easily invent Egyptian tales or anything
 564 Parme|         Plato is very likely to have invented the meeting (‘You, Socrates,
 565 Parme|            time. By the help of this invention the conception of change,
 566 Parme|            mathematical process; the inventor of it delights, as mathematicians
 567 Parme|            phenomena? How could they investigate causes, when they had not
 568 Parme|       himself, and having thoroughly investigated them is able to teach them
 569 Parme|           Cephalus, of Clazomenae in Ionia, the birthplace of Anaxagoras,
 570 Parme|           unlike in the abstract are irreconcilable. Nor does there appear to
 571 Parme|        perhaps, have seemed to be an irreverence in doing so. About the Divine
 572 Parme|              is more fragmentary and isolated than any other dialogue,
 573 Parme|       reductio ad absurdum’ of their isolation. To restore them to their
 574 Parme|          ancient and modern thought.~IV. The one and the many or
 575 Parme|     understand him.’ The whole party joined in the request.~Here we
 576 Parme|          sort of them, faith, grace, justification, have been the symbols of
 577 Parme|          great artist would place in juxtaposition two absolutely divided and
 578 Parme|           been present, oios aner ei kai nun paren, he might have
 579 Parme|          also younger,’ etc., or the Kantian conception of an a priori
 580 Parme|         therefore are not within our ken.’ ‘They are not.’ ‘Then
 581 Parme|             stumblingblock of Kant’s Kritik, and of the Hamiltonian
 582 Parme|              thread the mazes of the labyrinth which Parmenides knew so
 583 Parme|            nature and the law of the land are included, and some of
 584 Parme|           multitude implies a number larger than one?~Of course.~And
 585 Parme|           the Eleatic doctrines. The latest phases of all philosophies
 586 Parme|          Platonic Ideas into a crude Latin phraseology, the spirit
 587 Parme|           made. First, that whatever latitude we may allow to Plato in
 588 Parme|        mention will, perhaps, appear laughable: of hair, mud, filth, and
 589 Parme|          admits that he is going to ‘lay hands on his father Parmenides.’
 590 Parme|              he and others have been laying; there is nothing true which
 591 Parme|           track along which Plato is leading us. Zeno had attempted to
 592 Parme|   considerable ability before he can learn that everything has a class
 593 Parme|            in them.~1.bb. Once more, leaving all this: Is there not also
 594 Parme|             mere straw-splitting, or legerdemain of words. Yet there was
 595 Parme|            contempt. But there is no lengthened refutation of them. The
 596 Parme|              present and the future, letting go the present and seizing
 597 Parme|           understood by us, and less liable to be shaken, because we
 598 Parme|       nineteenth century should have lighted upon the same notion, is
 599 Parme|              compare Soph.). Here is lightly touched one of the most
 600 Parme|             them which gives to them limitation in relation to one another;
 601 Parme|             of supplying the missing link between words and things.
 602 Parme|            his own sentiments by the lips of Parmenides, and overthrowing
 603 Parme|             piece of work, unique in literature. It seems to be an exposition
 604 Parme|           are little by partaking of littleness, great by partaking of greatness,
 605 Parme|           all true theological ideas live and move, men have spoken
 606 Parme|    difficulty of the age in which he lived; and the Megarian and Cynic
 607 Parme|        Platonic dialogues, to take a living part in the argument; he
 608 Parme|        chains of argument, sometimes loosely, sometimes with the precision
 609 Parme|          assumption of being and the loss of being?~Nothing else.~
 610 Parme|             back, and an upper and a lower half, for I cannot deny
 611 Parme|             which we call the moment lying between rest and motion,
 612 Parme|            imitation of the style of Lysias, or as the derivations in
 613 Parme|             it has neither parts nor magnitude. Thirdly, The conception
 614 Parme|            material cause, nor yet a maker or artificer. The words
 615 Parme|              being gods, are not our masters, neither do they know the
 616 Parme|             there is also an idea of mastership in the abstract, which is
 617 Parme|          inventor of it delights, as mathematicians do, in eliciting or discovering
 618 Parme|       transferred from the sphere of mathematics, may be doubted. That Plato
 619 Parme|          further discussion of these matters as evident, and consider
 620 Parme|              endeavour to thread the mazes of the labyrinth which Parmenides
 621 Parme|             on to infinity. Socrates meets the supposed difficulty
 622 Parme|           look for him; he dwells at Melita, which is quite near, and
 623 Parme|             There is no trace in the Memorabilia of Xenophon of any such
 624 Parme|              Plato, ‘Gott-betrunkene Menschen,’ there still remained the
 625 Parme|           explain to him the sort of mental gymnastic which he should
 626 Parme|             Not-being of Plato never merge in each other, though he
 627 Parme|          divine mind, they are again merged in the aboriginal notion
 628 Parme|          could ever trouble a modern metaphysician, any more than the fallacy
 629 Parme|              and in the middle truer middles within but smaller, because
 630 Parme|          negation of a negation. Two minus signs in arithmetic or algebra
 631 Parme|          time will come, if I am not mistaken, when philosophy will have
 632 Parme|              your meaning, or have I misunderstood you?~No, said Zeno; you
 633 Parme|              analogy of opposites is misused by him; he argues indiscriminately
 634 Parme|        speculations of Socrates with mixed feelings of admiration and
 635 Parme|            etc.; nor can each object monopolise the whole. The only answer
 636 Parme|           remain, a necessity of our moral nature, better known and
 637 Parme|          latter half is an exquisite mosaic, of which the small pieces
 638 Parme|             experience this infinite multiplication.~And can there be individual
 639 Parme|          Clearly.~They do so then as multitudes in which the one is not
 640 Parme|            by some as transcendental mysteries; by others as a mere illustration,
 641 Parme|          supposing that there is any mysterious substratum apart from the
 642 Parme|         chiefly insisted upon in the mythical portions of the dialogues,
 643 Parme|       sometimes veiled in poetry and mythology, then again emerging as
 644      | namely
 645 Parme|            of philosophy, who is the narrator of the dialogue, describes
 646 Parme|          which an attempt is made to narrow language in such a manner
 647 Parme|          touch, and occupy the place nearest to that in which what it
 648 Parme|             algebra make a plus. Two negatives destroy each other. This
 649 Parme|            them which fascinated the Neoplatonists for centuries afterwards.
 650 Parme|              of preserving a sort of neutrality or indifference between
 651      | nevertheless
 652 Parme|            to reappear, sometimes in new-fangled forms; while similar words,
 653 Parme|            subtle philosopher of the nineteenth century should have lighted
 654 Parme|              philosophy is assuredly noble and divine; but there is
 655 Parme|            nature, as well as in the noblest, in mud and filth, as well
 656 Parme|            realism is the truth, nor nominalism is the truth, but conceptualism;
 657 Parme|           The famous dispute between Nominalists and Realists would never
 658 Parme|              me to have particularly noted.~Very true, he said.~But,
 659 Parme|              especially deserving of notice. First of all, Parmenides
 660 Parme|            will go on much the same, notwithstanding any theories which may be
 661 Parme|             and Zeno should hear the novel speculations of Socrates
 662 Parme|     incapable of understanding them.~Numberless fallacies, as we are often
 663 Parme|              Platonic Ideas are mere numerical differences, and the moment
 664 Parme|              with itself, it will be numerically equal to itself; and being
 665 Parme|            present, oios aner ei kai nun paren, he might have affirmed
 666 Parme|         ready enough to disown their obligations to the great master, or
 667 Parme|              quite possible that the obscurity of the Parmenides would
 668 Parme|           use from outrunning actual observation and experiment.~In the last
 669 Parme|             of the words spoken, the observations of the reciter on the effect
 670 Parme|        practice in dialectic. He has observed this deficiency in him when
 671 Parme|              long agreed to treat as obsolete; the second remains a difficulty
 672 Parme|               The mind, after having obtained a general idea, does not
 673 Parme|             one must acknowledge the obvious fact, that the body being
 674 Parme|             in which Unity and Being occupied the attention of philosophers.
 675 Parme|            the dialogues, and really occupies a very small space in the
 676 Parme|           objections which naturally occur to a modern student of philosophy.
 677 Parme|         dates, and may possibly have occurred; secondly, that Plato is
 678 Parme|        universe. A similar ambiguity occurs in the use of the favourite
 679 Parme|             remember through what an ocean of words I have to wade
 680      | off
 681 Parme|             does Socrates attempt to offer any answer to them. The
 682 Parme|              which have been already offered. May we say, in Platonic
 683 Parme|             and on behalf of this he offers overwhelming evidence. You
 684 Parme|            Eristic had been present, oios aner ei kai nun paren, he
 685 Parme|            of a nature distinct from oneness?~That has been shown.~But
 686 Parme|         Being, not intending to deny Ontology, but showing that the old
 687 Parme|      philosophy, that in the meanest operations of nature, as well as in
 688 Parme|            named, nor expressed, nor opined, nor known, nor does anything
 689 Parme|      trustworthy accounts of Plato’s oral teaching.~To sum up: the
 690 Parme|            enter, he has been giving orders to a bridle-maker; by this
 691 Parme|              knowledge. But into the origin of these ideas, which he
 692 Parme|              return once more to the original hypothesis; let us see whether,
 693 Parme|           are led on further than we originally intended, to pass a similar
 694 Parme|           are often truly told, have originated in a confusion of the ‘copula,’
 695      | ours
 696 Parme|             translation of the Greek ousia.~So the human mind makes
 697 Parme|          ready made for our use from outrunning actual observation and experiment.~
 698 Parme|           second view has been often overstated by those who, like Hegel
 699 Parme|              lips of Parmenides, and overthrowing him out of his own mouth,
 700 Parme|             behalf of this he offers overwhelming evidence. You affirm unity,
 701 Parme|             the debt which the world owes to him or his school. It
 702 Parme|           one be added to any of the pairs, the sum is three; and two
 703 Parme|          abstract the idea, the more palpable will be the contradiction.
 704 Parme|      anything else which is vile and paltry; would you suppose that
 705 Parme|              century before Christ a panic might arise from the denial
 706 Parme|              by representing them as paradigms; this is again answered
 707 Parme|           many; he is uttering not a paradox but a truism. If however,
 708 Parme|        present, oios aner ei kai nun paren, he might have affirmed
 709 Parme|      anything which is divine, so by parity of reason they, being gods,
 710 Parme|              as we may say, a little parodying the language of the Philebus,
 711 Parme|              in place, which implies partial existence in two places
 712 Parme|              of Plato in which he is partially under their influence, using
 713 Parme|       neither one nor many, and also participant of time, must there not
 714 Parme|            as you seem to me to have particularly noted.~Very true, he said.~
 715 Parme|             universals as well as in particulars.~Socrates makes one more
 716 Parme|            The passions of religious parties have been roused to the
 717 Parme|            each thing a single idea, parting it off from other things.~
 718 Parme|           answer is addressed to the partisans of the many, whose attack
 719 Parme|           understand him.’ The whole party joined in the request.~Here
 720 Parme|             examining the terms. The passions of religious parties have
 721 Parme|            to attempt this laborious pastime? Shall I begin with myself,
 722 Parme|           the ideas are, as it were, patterns fixed in nature, and other
 723 Parme|        necessary, and for this he is paving the way.~In a similar spirit
 724 Parme|         supposed in after ages to be peculiarly characteristic of him. How
 725 Parme|        before a large audience; most people are not aware that this
 726 Parme|            nor does anything that is perceive it.~So we must infer.~But
 727 Parme|              uttered, nor known, nor perceived, nor imagined. But can all
 728 Parme|              one. But smallness thus performs the function of equality
 729 Parme|              to unequals, whether to periods of time or to anything else,
 730 Parme|           partakes of being, neither perishes nor becomes?~No.~Then it
 731 Parme|     difficulty in speculation than a perpetually recurring fraction in arithmetic.~
 732 Parme|              any answer to them. The perplexities which surround the one and
 733 Parme|            and evil principle of the Persians.~To have the true use of
 734 Parme|           them? How can he have ever persisted in them after seeing the
 735 Parme|            there is no notion of one personality or substance having many
 736 Parme|          three, so neither can we be persuaded that any abstract idea is
 737 Parme|   description of him. After a little persuasion he is induced to favour
 738 Parme|       follows: you see great objects pervaded by a common form or idea
 739 Parme|              affected, and the error pervades knowledge far and wide.
 740 Parme|               we can criticize their perversion; we see that they are relative
 741 Parme|             a smile:—Let us make our petition to Parmenides himself, who
 742 Parme|             within a walk of Athens (Phaedr.), and Plato might have
 743 Parme|        Eleatic doctrines. The latest phases of all philosophies were
 744 Parme|           one else who separates the phenomenal from the real. To suppose
 745 Parme|            the Divine Being (compare Phil.). The same difficulties
 746 Parme|             The latest phases of all philosophies were fathered upon the founder
 747 Parme|      superseded in the vocabulary of physical philosophers by ‘force,’
 748 Parme|            there also a universal of physics?—of the meanest things in
 749 Parme|            In what way?~Just as in a picture things appear to be all
 750 Parme|           may fall into a bottomless pit of nonsense, and perish;
 751 Parme|              unlike itself or other?~Plainly not.~Again, being of this
 752 Parme|         ancients respecting the part played by language in the process
 753 Parme|          dialogues, sometimes with a playful irony, at other times with
 754 Parme|              our own ideas, while we please ourselves with the conviction
 755 Parme|         arithmetic or algebra make a plus. Two negatives destroy each
 756 Parme|             is new. For you, in your poems, say The All is one, and
 757 Parme|             Nor is there any want of poetical consistency in attributing
 758 Parme|   transmutation; sometimes veiled in poetry and mythology, then again
 759 Parme|         conception of ‘matter.’ This poor forgotten word (which was ‘
 760 Parme|           from the likeness which we possess, and of the one and many,
 761 Parme|            will each equal thing, if possessing some small portion of equality
 762 Parme|         things how can either by any possibility not be one?~It cannot.~Then,
 763 Parme|            will be neither prior nor posterior to the others, but simultaneous;
 764 Parme|            among the higher and more potent instruments of human thought.~
 765 Parme|              with a view to the more precise attainment of truth. The
 766 Parme|          many of the Parmenides have precisely the same meaning; there
 767 Parme|              one but two. This being premised, let us consider whether
 768 Parme|       quickly superseded Ideas.~As a preparation for answering some of the
 769 Parme|            have been narrated in his presence by Antiphon, the half-brother
 770 Parme|             perhaps with the view of preserving a sort of neutrality or
 771 Parme|             respects, the difficulty pressed harder upon the Greek than
 772 Parme|             of others, it may appear presumptuous to add another guess to
 773 Parme|            an accident; there was no pretence of a great purpose; nor
 774 Parme|            or how difficult it is to prevent the forms of expression
 775 Parme|            or philosophers which has prevented them from examining the
 776 Parme|              improved by Plato. When primary abstractions are used in
 777 Parme|        divisions of the dialogue the principal speaker is the same, and
 778 Parme|             the mind. But this was a problem which the Eleatic philosophers
 779 Parme|            the reciter on the effect produced by them. Thus we are informed
 780 Parme|           facts, even by writers who profess to base truth entirely upon
 781 Parme|       intended to furnish a separate proof of this, there being in
 782 Parme|             seen in them an Hegelian propaedeutic of the doctrine of Ideas.
 783 Parme|              mouth, or whether he is propounding consequences which would
 784 Parme|            Plato, and could not with propriety be put into the mouth of
 785 Parme|            racehorse, tremble at the prospect of the course which I am
 786 Parme|             to one another. Like the Protagoras, Phaedo, and others, the
 787 Parme|             way?~Just as the one was proven to be older than the others
 788 Parme|            one. In both instances he proves his case. So again, if a
 789 Parme|             contradictions ‘has been provided.’~...~The Parmenides of
 790 Parme|             of which the mention may provoke a smile?—I mean such things
 791 Parme|           conceptualism or any other psychological theory falls very far short
 792 Parme|          establishment of a rational psychology; and this is a work which
 793 Parme|              had no choice about the publication.’ ‘I quite believe you,’
 794 Parme|          choice whether it should be published or not; the motive, however,
 795 Parme|             of an elder man, but the pugnacity of a young one. This you
 796 Parme|         compared with the process of purgation, which Bacon sought to introduce
 797 Parme|             the same, and the method pursued by him is also the same,
 798 Parme|           keen as a Spartan hound in pursuing the track, you do not fully
 799 Parme|              in his writings too; he puts what you say in another
 800 Parme|         acknowledge that this rather puzzling double conception is necessary
 801 Parme|           satisfied the contemporary Pythagoreans. And Plato with a true instinct
 802 Parme|             tested their meaning and quality, and having corrected the
 803 Parme|           whom a doctrine of numbers quickly superseded Ideas.~As a preparation
 804 Parme|           proceeds ‘a dicto secundum quid ad dictum simpliciter’ and
 805 Parme|              the same place is never quiet or at rest?~Never.~One then,
 806 Parme|            about to run in a chariot race, shaking with fear at the
 807 Parme|          difficulty which Parmenides raises respecting the Platonic
 808 Parme|          mere illustration, taken at random, of a new method. They seem
 809 Parme|       argument the abstraction is so rarefied as to become not only fallacious,
 810 Parme|            younger than they? At any rate the others are more than
 811 Parme|           came to see them: Zeno was reading one of his theses, which
 812 Parme|              between Nominalists and Realists would never have been heard
 813 Parme|    understand him, because we do not realize that the questions which
 814 Parme|            and are always tending to reappear, sometimes in new-fangled
 815 Parme|           detect notions, which have reappeared in modern philosophy, e.g.
 816 Parme|          been the subject of endless reasonings and inferences; but a spell
 817 Parme|             the greatest? Parmenides rebukes this want of consistency
 818 Parme|            sphere, and from which we receive this or that name when we
 819      | recent
 820 Parme|              combining with the mere recital of the words spoken, the
 821 Parme|              Pythodorus having often recited it to him.~Quite true.~And
 822 Parme|              the observations of the reciter on the effect produced by
 823 Parme|          impatient of the trouble of reciting it. As they enter, he has
 824 Parme|          that which is not cannot be reckoned among things that are?~It
 825 Parme|          effect. Men do not at first recognize that thought, like digestion,
 826 Parme|              opposition, but are now reconciled; and the true nature of
 827 Parme|                and would rather have recourse to the explanation that
 828 Parme|            partake of figure, either rectilinear or round, or a union of
 829 Parme|         difficulty of the whole will recur; it will be equal to or
 830 Parme|       speculation than a perpetually recurring fraction in arithmetic.~
 831 Parme|          same occasion appears to be referred to by Plato in two other
 832 Parme|          where are the reasoning and reflecting powers? philosophy is at
 833 Parme|             the human mind makes the reflection that God is not a person
 834 Parme|             method’ of proceeding by regular divisions, which is described
 835 Parme|              the utmost fineness and regularity adapted to one another.
 836 Parme|              from a distance, with a rehearsal. Respecting the visit of
 837 Parme|    Parmenides, Aristoteles.~Cephalus rehearses a dialogue which is supposed
 838 Parme|            at all,’ is the immediate rejoinder—‘You know nothing of things
 839 Parme|        respecting the Platonic ideas relates to the manner in which individuals
 840 Parme|         become younger becomes older relatively to that which previously
 841 Parme|          Phaedrus); thirdly, that no reliance can be placed on the circumstance
 842 Parme|              to not-being.’) were to relinquish something of being, so as
 843 Parme|           which it assumes being and relinquishes being—for how can it have
 844 Parme|          becoming?~I should.~And the relinquishing of being you would call
 845 Parme|           compare Phaedo); but he is reluctant to admit that there are
 846 Parme|              respecting the other or remainder: 2.aa. If one is not one,
 847 Parme|              an acquaintance whom he remembered from my former visit, and
 848 Parme|            in them; or rather always remembering to make allowance for the
 849 Parme|              it is not, but (Or, ‘to remit something of existence in
 850 Parme|             the one which is not, if remitting aught of the being of non-existence,
 851 Parme|             Eleatic doctrine must be remodelled. The negation and contradiction
 852 Parme|            mind, we do not therefore renounce the use of them; but we
 853 Parme|            other than the others, in repeating the word ‘other’ we speak
 854 Parme|             of this answer, which is repelled by Parmenides with another
 855 Parme|              the use of them; but we replace them in their old connexion,
 856 Parme|             the region of Ideas, and replaced by a theory of classification;
 857 Parme|            asked.~Nothing easier, he replied; when he was a youth he
 858 Parme|            on to infinity.’ Socrates replies that the ideas may be thoughts
 859 Parme|             days of his youth he was reported to have been beloved by
 860 Parme|           they seldom give a perfect representation of our meaning. In like
 861 Parme|            be divided into parts and represented by a number corresponding
 862 Parme|       nothing without an idea; but I repress any such notion, from a
 863 Parme|             ideas, or do they merely resemble them? Parmenides shows that
 864 Parme|          always arising, if the idea resembles that which partakes of it?~
 865 Parme|              us there seems to be no residuum of this long piece of dialectics.
 866 Parme|          either are limited to their respective spheres.~Yes, that has been
 867 Parme|              Something which found a response in his own mind seemed to
 868 Parme|               of their isolation. To restore them to their natural connexion
 869 Parme|             attack upon the Ideas is resumed in the Philebus, and is
 870 Parme|             a positive one. Still we retain the word as a convenient
 871 Parme|            doubtful tradition of his retirement to Megara after the death
 872 Parme|              return with interest by retorting upon them that their hypothesis
 873 Parme|           spiritual father, whom he ‘revered and honoured more than all
 874 Parme|              great master tenets the reverse of those which he actually
 875 Parme|          still. The same question is revived from the objective side
 876 Parme|             does not change place by revolving in the same spot, nor by
 877 Parme|           protect Parmenides against ridicule by showing that the hypothesis
 878 Parme|           theories. Plato everywhere ridicules (perhaps unfairly) his Heracleitean
 879 Parme|              be accepted without any rigid examination of its meaning,
 880 Parme|             part, where there was no room for such qualities, is there
 881 Parme|            or of another, but deeply rooted in history and in the human
 882 Parme|         philosophy have struck their roots deep into the soil, and
 883 Parme|              are not aware that this roundabout progress through all things
 884 Parme|          religious parties have been roused to the utmost about words
 885 Parme|      knowledge, his authority cannot rule us, nor his knowledge know
 886 Parme|          aporiai raised on themes as sacred to us, as the notions of
 887 Parme|     confidence about it. It would be safer to say that it is an indication
 888 Parme|      something wider and deeper than satisfied the contemporary Pythagoreans.
 889 Parme|       history of the mind, sought to save mankind from scepticism
 890 Parme|             and ‘One has being’ have saved us from this and many similar
 891 Parme|            philosopher never clearly saw that true ideas were only
 892 Parme|          speculations of some of the Schoolmen, which end in nothing. But
 893 Parme|         imagine that among the Greek schools of philosophy in the fourth
 894 Parme|             make any progress in the sciences without first arranging
 895 Parme|            the earlier dialogues ‘of search.’ To us there seems to be
 896 Parme|      abstract notion could stand the searching cross-examination of Parmenides;
 897 Parme|              often proceeds ‘a dicto secundum quid ad dictum simpliciter’
 898 Parme|              who make fun of him and seek to show the many ridiculous
 899 Parme|            yet he always in some way seeks to find a connexion for
 900      | seeming
 901 Parme|           letting go the present and seizing the future, while in process
 902 Parme|             we acknowledge that they seldom give a perfect representation
 903 Parme|              whole, and is therefore self-contained. But then, again, the whole
 904 Parme|        itself, because that which is self-containing is also contained, and therefore
 905 Parme|           separate from the rest and self-related; otherwise it is not each.~
 906 Parme|            Plato is speaking his own sentiments by the lips of Parmenides,
 907 Parme|             we have two things which separately are called either, and together
 908 Parme|         answered by any one else who separates the phenomenal from the
 909 Parme|          more under the necessity of separating the divine from the human,
 910 Parme|           Megarian doctrines without settling there.~We may begin by remarking
 911 Parme|             or Being is tried by the severer and perhaps impossible method
 912 Parme|           answering to the Hegelian ‘Seyn,’ or the identity of contradictions ‘
 913 Parme|             age when knowledge was a shadow of a name only. In the earlier
 914 Parme|      distinctions which he makes are shadowy and fallacious, but ‘whither
 915 Parme|            us, and less liable to be shaken, because we are more aware
 916 Parme|            to run in a chariot race, shaking with fear at the course
 917 Parme|            to us, because we have no share in absolute knowledge?~I
 918 Parme|            when we put them together shortly, and say ‘One is,’ that
 919 Parme|          that being has not the same significance as one?~Of course.~And when
 920 Parme|              And ‘is,’ or ‘becomes,’ signifies a participation of present
 921 Parme|             of a negation. Two minus signs in arithmetic or algebra
 922 Parme|              be spurious. Nor is the silence of Aristotle to be hastily
 923 Parme|           existence of the many: and similarly of likeness and unlikeness,
 924 Parme|             derive their names; that similars, for example, become similar,
 925 Parme|            knew so well—this was his simile of himself. And I also experience
 926 Parme|            some one were to abstract simple notions of like, unlike,
 927 Parme|     philosophy in two forms, and the simpler form is the truer and deeper.
 928 Parme|              secundum quid ad dictum simpliciter’ and conversely: (5) The
 929 Parme|         posterior to the others, but simultaneous; and according to this argument
 930 Parme|              being after the others, simultaneously with the end.~Clearly.~Then
 931 Parme|              choose,—to each of them singly, to more than one, and to
 932 Parme|              being at the time about sixty-five years old, aged but well-favoured—
 933 Parme|      smallest, and into being of all sizes, and is broken up more than
 934 Parme|           suggested, we may begin by sketching the first portion of the
 935 Parme|            and their opposites, have slightly different meanings, as they
 936 Parme|            suggestion with approving smiles. And we are glad to be told
 937 Parme|            their roots deep into the soil, and are always tending
 938 Parme|       naturally described. He is the sole depositary of the famous
 939 Parme|          conception of change, which sorely exercised the minds of early
 940 Parme|            is warning us against two sorts of ‘Idols of the Den’: first,
 941 Parme|          which will appear to be the source of all these?~It would seem
 942 Parme|       occasion no more difficulty in speculation than a perpetually recurring
 943 Parme|      Zenonian dialectic, just as the speeches in the Phaedrus are an imitation
 944 Parme|     reasonings and inferences; but a spell has hung over the minds
 945 Parme|              by you, Zeno, in a very spirited manner; but, as I was saying,
 946 Parme|       instinct recognizes him as his spiritual father, whom he ‘revered
 947 Parme|            to say, that if I were to spread out a sail and cover a number
 948 Parme|            as well as in the sun and stars, great truths are contained.
 949 Parme|              writer is not expressly stated. The date is uncertain;
 950 Parme|             the assertion of a given statement.~The argument which follows
 951 Parme|              from us by the dogmatic statements of Aristotle, and also by
 952 Parme|           think that you should go a step further, and consider not
 953 Parme|        portions of the Republic. The stereotyped form which Aristotle has
 954 Parme|            of my youth, but some one stole the copy; and therefore
 955 Parme|       composition of mine, which was stolen from me, and therefore I
 956 Parme|            that such things as wood, stones, and the like, being many
 957      | stop
 958 Parme|            arrives at the present it stops from becoming older, and
 959 Parme|             although he receives the strangers like a courteous gentleman,
 960 Parme|              them in Plato as a mere straw-splitting, or legerdemain of words.
 961 Parme|   contemporaries; he has split their straws over again, and admitted
 962 Parme|            many.’ Yet, perhaps, if a strict Eristic had been present,
 963 Parme|          others are reduced to their strictest arithmetical meaning. That
 964 Parme|             weeds of philosophy have struck their roots deep into the
 965 Parme|            Soph.). Like Plato, he is struggling after something wider and
 966 Parme|            before Christ, and is the stumblingblock of Kant’s Kritik, and of
 967 Parme|             trying to get rid of the stumblingblocks of thought which beset his
 968 Parme|            other, and may be further subdivided into one and being, and
 969 Parme|          capable of further infinite subdivision: (4) The argument often
 970 Parme|            neither’ Eristic had been subjected to a similar criticism,
 971 Parme|        position which is now in turn submitted to the criticisms of Parmenides.~
 972 Parme|            To which are appended two subordinate consequences: 1.aa. If one
 973 Parme|              there is any mysterious substratum apart from the objects which
 974 Parme|              That Plato and the most subtle philosopher of the nineteenth
 975 Parme|          maintain itself against the subtleties of the Megarians. He did
 976 Parme|       predicates. The Megarians, who succeeded them, like the Cynics, affirmed
 977 Parme|            altogether pleased at the successive steps of the argument; but
 978 Parme|             same whole cannot do and suffer both at once; and if so,
 979 Parme|               But if the one neither suffers alteration, nor turns round
 980 Parme|            the truth.’ ‘What you are suggesting seems to be a tremendous
 981 Parme|           although they received his suggestion with approving smiles. And
 982 Parme|             filth, as well as in the sun and stars, great truths
 983 Parme|       philosophers, and he sought to supplement the one by the other. The
 984 Parme|        missing which might have been supplied if we had trustworthy accounts
 985 Parme|            which Plato is seeking to supply in an age when knowledge
 986 Parme|         imagination was incapable of supplying the missing link between
 987 Parme|            and the tortoise.’ These ‘surds’ of metaphysics ought to
 988 Parme|             one another. Nor is this surprising. For the Parmenides is more
 989 Parme|             involves a comprehensive survey of the philosophy of Plato,
 990 Parme|            know Him. But they hardly suspect that under the name of God
 991 Parme|               there will always be a suspicion, either that they have no
 992 Parme|         justification, have been the symbols of one class of disputes;
 993 Parme|           other’ and ‘different’ are synonymous?~True.~Other means other
 994 Parme|            conception of an a priori synthetical proposition ‘one is.’~II.
 995 Parme|           can easily invent Egyptian tales or anything else,’ Phaedrus);
 996 Parme|              nearly 40 years of age, tall and fair to look upon; in
 997 Parme|            as well as to the others (talla). Yet one, being in itself,
 998 Parme|         investigated them is able to teach them to others.~I agree
 999 Parme|              make believe that he is telling us something which is new.
1000 Parme|              lost; ideas of justice, temperance, and good, are really distinguishable