Parmenides by Plato (the dot read aloud .txt) 📖

theses, which he had nearly finished, when Pythodorus entered with Parmenides and Aristoteles, who was afterwards one of the Thirty. When the recitation was completed, Socrates requested that the first thesis of the treatise might be read again.’

‘You mean, Zeno,’ said Socrates, ‘to argue that being, if it is many, must be both like and unlike, which is a contradiction; and each division of your argument is intended to elicit a similar absurdity, which may be supposed to follow from the assumption that being is many.’ ‘Such is my meaning.’ ‘I see,’ said Socrates, turning to Parmenides, ‘that Zeno is your second self in his writings too; you prove admirably that the all is one: he gives proofs no less convincing that the many are nought. To deceive the world by saying the same thing in entirely different forms, is a strain of art beyond most of us.’ ‘Yes, Socrates,’ said Zeno; ‘but though you are as keen as a Spartan hound, you do not quite catch the motive of the piece, which was only intended to protect Parmenides against ridicule by showing that the hypothesis of the existence of the many involved greater absurdities than the hypothesis of the one. The book was a youthful composition of mine, which was stolen from me, and therefore I had no choice about the publication.’ ‘I quite believe you,’ said Socrates; ‘but will you answer me a question? I should like to know, whether you would assume an idea of likeness in the abstract, which is the contradictory of unlikeness in the abstract, by participation in either or both of which things are like or unlike or partly both. For the same things may very well partake of like and unlike in the concrete, though like and unlike in the abstract are irreconcilable. Nor does there appear to me to be any absurdity in maintaining that the same things may partake of the one and many, though I should be indeed surprised to hear that the absolute one is also many. For example, I, being many, that is to say, having many parts or members, am yet also one, and partake of the one, being one of seven who are here present (compare Philebus). This is not an absurdity, but a truism. But I should be amazed if there were a similar entanglement in the nature of the ideas themselves, nor can I believe that one and many, like and unlike, rest and motion, in the abstract, are capable either of admixture or of separation.’

Pythodorus said that in his opinion Parmenides and Zeno were not very well pleased at the questions which were raised; nevertheless, they looked at one another and smiled in seeming delight and admiration of Socrates. ‘Tell me,’ said Parmenides, ‘do you think that the abstract ideas of likeness, unity, and the rest, exist apart from individuals which partake of them? and is this your own distinction?’ ‘I think that there are such ideas.’ ‘And would you make abstract ideas of the just, the beautiful, the good?’ ‘Yes,’ he said. ‘And of human beings like ourselves, of water, fire, and the like?’ ‘I am not certain.’ ‘And would you be undecided also about ideas of which the mention will, perhaps, appear laughable: of hair, mud, filth, and other things which are base and vile?’ ‘No, Parmenides; visible things like these are, as I believe, only what they appear to be: though I am sometimes disposed to imagine that there is nothing without an idea; but I repress any such notion, from a fear of falling into an abyss of nonsense.’ ‘You are young, Socrates, and therefore naturally regard the opinions of men; the time will come when philosophy will have a firmer hold of you, and you will not despise even the meanest things. But tell me, is your meaning that things become like by partaking of likeness, great by partaking of greatness, just and beautiful by partaking of justice and beauty, and so of other ideas?’ ‘Yes, that is my meaning.’ ‘And do you suppose the individual to partake of the whole, or of the part?’ ‘Why not of the whole?’ said Socrates. ‘Because,’ said Parmenides, ‘in that case the whole, which is one, will become many.’ ‘Nay,’ said Socrates, ‘the whole may be like the day, which is one and in many places: in this way the ideas may be one and also many.’ ‘In the same sort of way,’ said Parmenides, ‘as a sail, which is one, may be a cover to many—that is your meaning?’ ‘Yes.’ ‘And would you say that each man is covered by the whole sail, or by a part only?’ ‘By a part.’ ‘Then the ideas have parts, and the objects partake of a part of them only?’ ‘That seems to follow.’ ‘And would you like to say that the ideas are really divisible and yet remain one?’ ‘Certainly not.’ ‘Would you venture to affirm that great objects have a portion only of greatness transferred to them; or that small or equal objects are small or equal because they are only portions of smallness or equality?’ ‘Impossible.’ ‘But how can individuals participate in ideas, except in the ways which I have mentioned?’ ‘That is not an easy question to answer.’ ‘I should imagine the conception of ideas to arise as follows: you see great objects pervaded by a common form or idea of greatness, which you abstract.’ ‘That is quite true.’ ‘And supposing you embrace in one view the idea of greatness thus gained and the individuals which it comprises, a further idea of greatness arises, which makes both great; and this may go on to infinity.’ Socrates replies that the ideas may be thoughts in the mind only; in this case, the consequence would no longer follow. ‘But must not the thought be of something which is the same in all and is the idea? And if the world partakes in the ideas, and the ideas are thoughts, must not all things think? Or can thought be without thought?’ ‘I acknowledge the unmeaningness of this,’ says Socrates, ‘and would rather have recourse to the explanation that the ideas are types in nature, and that other things partake of them by becoming like them.’ ‘But to become like them is to be comprehended in the same idea; and the likeness of the idea and the individuals implies another idea of likeness, and another without end.’ ‘Quite true.’ ‘The theory, then, of participation by likeness has to be given up. You have hardly yet, Socrates, found out the real difficulty of maintaining abstract ideas.’ ‘What difficulty?’ ‘The greatest of all perhaps is this: an opponent will argue that the ideas are not within the range of human knowledge; and you cannot disprove the assertion without a long and laborious demonstration, which he may be unable or unwilling to follow. In the first place, neither you nor any one who maintains the existence of absolute ideas will affirm that they are subjective.’ ‘That would be a contradiction.’ ‘True; and therefore any relation in these ideas is a relation which concerns themselves only; and the objects which are named after them, are relative to one another only, and have nothing to do with the ideas themselves.’ ‘How do you mean?’ said Socrates. ‘I may illustrate my meaning in this way: one of us has a slave; and the idea of a slave in the abstract is relative to the idea of a master in the abstract; this correspondence of ideas, however, has nothing to do with the particular relation of our slave to us.—Do you see my meaning?’ ‘Perfectly.’ ‘And absolute knowledge in the same way corresponds to absolute truth and being, and particular knowledge to particular truth and being.’ Clearly.’ ‘And there is a subjective knowledge which is of subjective truth, having many kinds, general and particular. But the ideas themselves are not subjective, and therefore are not within our ken.’ ‘They are not.’ ‘Then the beautiful and the good in their own nature are unknown to us?’ ‘It would seem so.’ ‘There is a worse consequence yet.’ ‘What is that?’ ‘I think we must admit that absolute knowledge is the most exact knowledge, which we must therefore attribute to God. But then see what follows: God, having this exact knowledge, can have no knowledge of human things, as we have divided the two spheres, and forbidden any passing from one to the other:—the gods have knowledge and authority in their world only, as we have in ours.’ ‘Yet, surely, to deprive God of knowledge is monstrous.’—‘These are some of the difficulties which are involved in the assumption of absolute ideas; the learner will find them nearly impossible to understand, and the teacher who has to impart them will require superhuman ability; there will always be a suspicion, either that they have no existence, or are beyond human knowledge.’ ‘There I agree with you,’ said Socrates. ‘Yet if these difficulties induce you to give up universal ideas, what becomes of the mind? and where are the reasoning and reflecting powers? philosophy is at an end.’ ‘I certainly do not see my way.’ ‘I think,’ said Parmenides, ‘that this arises out of your attempting to define abstractions, such as the good and the beautiful and the just, before you have had sufficient previous training; I noticed your deficiency when you were talking with Aristoteles, the day before yesterday. Your enthusiasm is a wonderful gift; but I fear that unless you discipline yourself by dialectic while you are young, truth will elude your grasp.’ ‘And what kind of discipline would you recommend?’ ‘The training which you heard Zeno practising; at the same time, I admire your saying to him that you did not care to consider the difficulty in reference to visible objects, but only in relation to ideas.’ ‘Yes; because I think that in visible objects you may easily show any number of inconsistent consequences.’ ‘Yes; and you should consider, not only the consequences which follow from a given hypothesis, but the consequences also which follow from the denial of the hypothesis. For example, what follows from the assumption of the existence of the many, and the counter-argument of what follows from the denial of the existence of the many: and similarly of likeness and unlikeness, motion, rest, generation, corruption, being and not being. And the consequences must include consequences to the things supposed and to other things, in themselves and in relation to one another, to individuals whom you select, to the many, and to the all; these must be drawn out both on the affirmative and on the negative hypothesis,—that is, if you are to train yourself perfectly to the intelligence of the truth.’ ‘What you are suggesting seems to be a tremendous process, and one of which I do not quite understand the nature,’ said Socrates; ‘will you give me an example?’ ‘You must not impose such a task on a man of my years,’ said Parmenides. ‘Then will you, Zeno?’ ‘Let us rather,’ said Zeno, with a smile, ‘ask Parmenides, for the undertaking is a serious one, as he truly says; nor could I urge him to make the attempt, except in a select audience of persons who will understand him.’ The whole party joined in the request.

Here we have, first of all, an unmistakable attack made by the youthful Socrates on the paradoxes of Zeno. He perfectly understands their drift, and Zeno himself is supposed to admit this. But they appear to him, as he says in the Philebus also, to be rather truisms than paradoxes. For every one must acknowledge the obvious fact, that the body being one has many members, and that, in a thousand ways, the like partakes of the unlike, the many of the one. The real difficulty begins with the relations of ideas in themselves, whether of the one and many, or of any other ideas, to one another and to