Dialogue

1001 Parme|             like Hegel himself, have tended to confuse ancient with
1002 Parme|             indulging the analytical tendencies of his age, which can divide
1003 Parme|            material nature only. The tendency of their philosophy was
1004 Parme|             the soil, and are always tending to reappear, sometimes in
1005 Parme|              whatever they are to be termed, which are in our sphere,
1006 Parme|          Parmenides tries him by the test of consistency. Socrates
1007 Parme|           has hung over the minds of theologians or philosophers which has
1008 Parme|             taking the place of God. Theology, again, is full of undefined
1009 Parme|         exercised the minds of early thinkers, seems to be, but is not
1010 Parme|              for himself, and having thoroughly investigated them is able
1011 Parme|              members, and that, in a thousand ways, the like partakes
1012 Parme|             connexion for them. Many threads join together in one the
1013      | throughout
1014 Parme|        answer to the difficulty here thrown out is the establishment
1015 Parme|       contemporaries of Socrates. It throws an indistinct light upon
1016 Parme|       remembers a conversation which took place between Socrates,
1017 Parme|            sometimes heightened into total opposition, e.g. between
1018 Parme|            it would be debarred from touching them, and would touch itself
1019 Parme|              bringing together by a ‘tour de force,’ as in the Phaedrus,
1020 Parme|         Indeed, there are very faint traces of the transcendental doctrine
1021 Parme|              philosophy was a barren tract, not uncultivated, but unfruitful,
1022 Parme|          illustrated by the doubtful tradition of his retirement to Megara
1023 Parme|            need not deny that Plato, trained in the school of Cratylus
1024 Parme|           into every other, and long trains of argument are carried
1025 Parme|          external objects as well as transcending them. The anamnesis of the
1026 Parme|             heard of, if, instead of transferring the Platonic Ideas into
1027 Parme|            derived from the two-fold translation of the Greek ousia.~So the
1028 Parme|       constant process of growth and transmutation; sometimes veiled in poetry
1029 Parme|           the argument appears to be treated by you, Zeno, in a very
1030 Parme|           are inclined to regard the treatment of them in Plato as a mere
1031 Parme|              like the old racehorse, tremble at the prospect of the course
1032 Parme|         Parmenides knew so well, and trembled at the thought of them.~
1033 Parme|              And I also experience a trembling when I remember through
1034 Parme|       condemner of the ‘undiscerning tribe who say that things both
1035 Parme|              Eleatic One or Being is tried by the severer and perhaps
1036 Parme|             First of all, Parmenides tries him by the test of consistency.
1037 Parme|       perfect its own being; for the truest assertion of the being of
1038 Parme|          Philebus also, to be rather truisms than paradoxes. For every
1039 Parme|             if the argument is to be trusted, the one neither is nor
1040 Parme|              been supplied if we had trustworthy accounts of Plato’s oral
1041 Parme|             the sun and stars, great truths are contained. At the same
1042 Parme|               partakes of being, and try to imagine it apart from
1043 Parme|          nothing. But in truth he is trying to get rid of the stumblingblocks
1044 Parme|            one, if it has being, has turned out to be many?~True.~But
1045 Parme|               I see,’ said Socrates, turning to Parmenides, ‘that Zeno
1046 Parme|              suffers alteration, nor turns round in the same place,
1047 Parme|            essence, derived from the two-fold translation of the Greek
1048 Parme|       explanation that the ideas are types in nature, and that other
1049 Parme|              at rest, is altered and unaltered, and becomes and is destroyed,
1050 Parme|             Here is the great though unconscious truth (shall we say?) or
1051 Parme|       because there is more complete unconsciousness that we are resting on our
1052 Parme|        demonstration; he will remain unconvinced, and still insist that they
1053 Parme|              was a barren tract, not uncultivated, but unfruitful, because
1054 Parme|           motion it must necessarily undergo alteration, for anything
1055 Parme|             we say?) or error, which underlay the early Greek philosophy. ‘
1056 Parme|      paradoxes of Zeno. He perfectly understands their drift, and Zeno himself
1057 Parme|              ask Parmenides, for the undertaking is a serious one, as he
1058 Parme|    Parmenides, the condemner of the ‘undiscerning tribe who say that things
1059 Parme|           first; for equals added to unequals, whether to periods of time
1060 Parme|         serious; for, if they remain unexamined, as in a mathematical demonstration,
1061 Parme|          eliciting or discovering an unexpected result. It also helps to
1062 Parme|        everywhere ridicules (perhaps unfairly) his Heracleitean contemporaries:
1063 Parme|         tract, not uncultivated, but unfruitful, because there was no inquiry
1064 Parme|      analyzing the word ‘cause’ into uniform sequence. Then arose a philosophy
1065 Parme|          very curious piece of work, unique in literature. It seems
1066 Parme|       without difficulty be shown to unite in them.~1.bb. Once more,
1067 Parme|            forces which exist in the universe. A similar ambiguity occurs
1068 Parme|         thought?’ ‘I acknowledge the unmeaningness of this,’ says Socrates, ‘
1069 Parme|            entirely upon fact. In an unmetaphysical age there is probably more
1070 Parme|            we have, first of all, an unmistakable attack made by the youthful
1071 Parme|        Impossible.~Now that which is unmoved must surely be at rest,
1072 Parme|             is not either useless or unnecessary in any age of philosophy.
1073 Parme|              from some point of view untrue, nothing absolute which
1074 Parme|             front and a back, and an upper and a lower half, for I
1075 Parme|              truly says; nor could I urge him to make the attempt,
1076 Parme|         which you speak, whether you utter the name once or more than
1077 Parme|           one or the one many; he is uttering not a paradox but a truism.
1078 Parme|             can rest; and so he will utterly destroy the power of reasoning,
1079 Parme|          experiment,’ or ‘From these vague and inexact notions let
1080 Parme|      admitted that the ideas are not valid in relation to human things;
1081 Parme|        discussing could have had any value or importance. We suppose
1082 Parme|            interpreters been more at variance with one another. Nor is
1083 Parme|          explanation of the infinite variety of forces which exist in
1084 Parme|             transmutation; sometimes veiled in poetry and mythology,
1085 Parme|             Homeric language, to be ‘venerable and awful,’ and to have
1086 Parme|              this slight touch Plato verifies the previous description
1087 Parme|            that we still seem to see vestiges of a track which has not
1088 Parme|           felt no incongruity in the veteran Parmenides correcting the
1089 Parme|            Ideas. The first of these views derives support from the
1090 Parme|             is now superseded in the vocabulary of physical philosophers
1091 Parme|             ocean of words I have to wade at my time of life. But
1092 Parme|              For Megara was within a walk of Athens (Phaedr.), and
1093 Parme|          when, on the other hand, he wants to prove that I am one,
1094 Parme|    abstraction of the Megarians. The war is carried on against the
1095 Parme|            into philosophy. Plato is warning us against two sorts of ‘
1096 Parme|  classification. These were the ‘new weapons,’ as he terms them in the
1097 Parme|            of Unity and Being. These weeds of philosophy have struck
1098      | whence
1099 Parme|              one is the same as one. Wherefore the one is the same and
1100 Parme|             about 65 years old, very white with age, but well favoured.
1101      | whose
1102 Parme|           pervades knowledge far and wide. In the beginning of philosophy
1103 Parme|           struggling after something wider and deeper than satisfied
1104 Parme|            mind can attain truth and wisdom. And therefore, Parmenides,
1105 Parme|             that is why I am here; I wish to ask a favour of you.~
1106 Parme|            shows that such things as wood, stones, and the like, being
1107 Parme|            but conclusions’; this is worked out and improved by Plato.
1108 Parme|             giving instructions to a worker in brass about a bridle.
1109 Parme|          compulsion and the internal workings of the mind with their material
1110 Parme|            small space in the entire works of Plato. Their transcendental
1111 Parme|          would seem so.’ ‘There is a worse consequence yet.’ ‘What
1112 Parme|              for my master led me to write the book in the days of
1113 Parme|      dialogue, and the design of the writer is not expressly stated.
1114 Parme|          trace in the Memorabilia of Xenophon of any such method being
1115 Parme|      hypothesis of the being of one. Zeal for my master led me to
1116 Parme|              persuade ourselves with Zeller that by the ‘one’ he means