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A History of Greek Philosophy / PLATO

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The general gist of the argument is as follows. Pleasure could not be regarded as a sufficient or perfect good if it was entirely emptied of the purely intellectual elements of anticipation and consciousness and memory. This would be no better than the pleasure of an oyster. On the other hand, a purely intellectual existence can hardly be regarded as perfect and sufficient either. The perfect life must be a union of both.

But this union must be an orderly and rational union; in other words, it must be one in which Mind is master and Pleasure servant; the finite, the regular, the universal must govern the indefinite, variable, particular. Thus in the perfect life there are four elements; in the body, earth, water, air, fire; in the soul, the finite, the indefinite, the union of the two, and the cause of that union. If this be so, he argues, may we not by analogy argue for a like four-fold order in the universe? There also we find regulative elements, and indefinite elements, and the union of the two. Must there not also be the Great Cause, even Divine Wisdom, ordering and governing all things?

The second of the psychological series is the Parmenides, in which the great Eleatic philosopher, in company with his disciple Zeno, is imagined instructing the youthful Socrates when the two were on a visit to Athens, which may or may not be historical. The most striking portion of this dialogue is the criticism already alluded to of Plato’s own theory of Ideas, put into the mouth of Parmenides. Parmenides ascertains from Socrates that he is quite clear about there being Ideas of Justice, Beauty, Goodness, eternally existing, but how about Ideas of such common things as hair, mud, filth, etc.? Socrates is not so sure; to which Parmenides rejoins that as he grows older philosophy will take a surer hold of him, and that he will recognise the same law in small things and in great.


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