Theory of forms - Knowledge (XXG)

1010:, Plato relies on the concept of Forms as the basis of many of his arguments but feels no need to argue for the validity of the theory itself or to explain precisely what Forms are. Commentators have been left with the task of explaining what Forms are and how visible objects participate in them, and there has been no shortage of disagreement. Some scholars advance the view that Forms are paradigms, perfect examples on which the imperfect world is modeled. Others interpret Forms as universals, so that the Form of Beauty, for example, is that quality that all beautiful things share. Yet others interpret Forms as "stuffs," the conglomeration of all instances of a quality in the visible world. Under this interpretation, we could say there is a little beauty in one person, a little beauty in another – all the beauty in the world put together is the Form of Beauty. Plato himself was aware of the ambiguities and inconsistencies in his Theory of Forms, as is evident from the incisive criticism he makes of his own theory in the 842:(transcendent to time). In the world of Plato, atemporal means that it does not exist within any time period, rather it provides the formal basis for time. It therefore formally grounds beginning, persisting and ending. It is neither eternal in the sense of existing forever, nor mortal, of limited duration. It exists transcendent to time altogether. Forms are aspatial in that they have no spatial dimensions, and thus no orientation in space, nor do they even (like the point) have a location. They are non-physical, but they are not in the mind. Forms are extra-mental (i.e. real in the strictest sense of the word). 827:, Socrates states: "Nor, again, if a person were to show that all is one by partaking of one, and at the same time many by partaking of many, would that be very astonishing. But if he were to show me that the absolute one was many, or the absolute many one, I should be truly amazed." Matter is considered particular in itself. For Plato, forms, such as beauty, are more real than any objects that imitate them. Though the forms are timeless and unchanging, physical things are in a constant change of existence. Where forms are unqualified perfection, physical things are qualified and conditioned. 4341: 846:

The triangle as it is on the blackboard is far from perfect. However, it is only the intelligibility of the Form "triangle" that allows us to know the drawing on the chalkboard is a triangle, and the Form "triangle" is perfect and unchanging. It is exactly the same whenever anyone chooses to consider it; however, time only affects the observer and not the triangle. It follows that the same attributes would exist for the Form of beauty and for all Forms.

1119: 3717: 941: 1888:, who held that nothing exists, but everything is in a state of flow. If nothing exists then nothing can be known. It is possible that Plato took the Socratic search for definitions and extrapolated it into a distinct metaphysical theory. Little is known of the historical Socrates' own views, and the theory of Forms may be a Platonic innovation. 3728: 572: 58: 1107:, that we cannot observe the objects as they are in themselves but only their representations. That view has the weakness that if only the mimes can be observed then the real Forms cannot be known at all and the observer can have no idea of what the representations are supposed to represent or that they are representations. 1209:, "name") says that ideal universals are mere names, human creations; the blueness shared by sky and blue jeans is a shared concept, communicated by our word "blueness". Blueness is held not to have any existence beyond that which it has in instances of blue things. This concept arose in the Middle Ages, as part of 1145:. As a historian of prior thought, Aristotle was invaluable, however this was secondary to his own dialectic and in some cases he treats purported implications as if Plato had actually mentioned them, or even defended them. In examining Aristotle's criticism of The Forms, it is helpful to understand Aristotle's own 1165:

he unpacks the concept, the Forms would cease to be of one essence due to any multiple participation. As Ross indicates, Plato didn't make that leap from "A is not B" to "A is Not-B." Otherness would only apply to its own particulars and not to those of other Forms. For example, there is no Form Not-Greek, only

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The shifting and overlapping nature of these concepts makes it easy to imagine them as mere names, with meanings not rigidly defined, but specific enough to be useful for communication. Given a group of objects, how is one to decide if it contains only instances of a single Form, or several mutually

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Ross also objects to Aristotle's criticism that Form Otherness accounts for the differences between Forms and purportedly leads to contradictory forms: the Not-tall, the Not-beautiful, etc. That particulars participate in a Form is for Aristotle much too vague to permit analysis. By one way in which

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Plato did not claim to know where the line between Form and non-Form is to be drawn. As Cornford points out, those things about which the young Socrates (and Plato) asserted "I have often been puzzled about these things" (in reference to Man, Fire and Water), appear as Forms in later works. However,

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But exactly how is a Form like the day in being everywhere at once? The solution calls for a distinct form, in which the particular instances, which are not identical to the form, participate; i.e., the form is shared out somehow like the day to many places. The concept of "participate", represented

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These Forms are the essences of various objects: they are that without which a thing would not be the kind of thing it is. For example, there are countless tables in the world but the Form of tableness is at the core; it is the essence of all of them. Plato's Socrates held that the world of Forms is

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If universal and particulars – say man or greatness – all exist and are the same then the Form is not one but is multiple. If they are only like each other then they contain a form that is the same and others that are different. Thus if we presume that the Form and a particular are alike then there

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Plato explains how we are always many steps away from the idea or Form. The idea of a perfect circle can have us defining, speaking, writing, and drawing about particular circles that are always steps away from the actual being. The perfect circle, partly represented by a curved line, and a precise

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A Form is an objective "blueprint" of perfection. The Forms are perfect and unchanging representations of objects and qualities. For example, the Form of beauty or the Form of a triangle. For the form of a triangle say there is a triangle drawn on a blackboard. A triangle is a polygon with 3 sides.

1733:, paragraph 52. Some readers will have long since remembered that in Aristotle time and space are accidental forms. Plato does not make this distinction and concerns himself mainly with essential form. In Plato, if time and space were admitted to be form, time would be atemporal and space aspatial. 1726:

Space answers to matter, the place-holder of form: "... and there is a third nature (besides Form and form), which is space (chōros), and is eternal (aei "always", certainly not atemporal), and admits not of destruction and provides a home for all created things ... we say of all existence that it

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The Forms are expounded upon in Plato's dialogues and general speech, in that every object or quality in reality—dogs, human beings, mountains, colors, courage, love, and goodness—has a form. Form answers the question, "What is that?" Plato was going a step further and asking what Form

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But if the very nature of knowledge changes, at the time when the change occurs there will be no knowledge, and, according to this view, there will be no one to know and nothing to be known: but if that which knows and that which is known exist ever, and the beautiful and the good and every other

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The name of this aspect of Plato's thought is not modern and has not been extracted from certain dialogues by modern scholars. However, it is attributed to Plato without any direct textual evidence that Plato himself holds the views of the speakers of the dialogues. The term was used at least as

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Plato believed that long before our bodies ever existed, our souls existed and inhabited heaven, where they became directly acquainted with the forms themselves. Real knowledge, to him, was knowledge of the forms. But knowledge of the forms cannot be gained through sensory experience because the

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get capitalized according to this convention when they refer "to that which is separate from the characteristics of material things and from the ideas in our mind". Thus, capitalization of the word "Idea" here is meant to show that it is a special technical term in philosophy, rather than the

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Plato distinguished between real and non-real "existing things", where the latter term is used of substance. The figures that the artificer places in the gold are not substance, but gold is. Aristotle stated that, for Plato, all things studied by the sciences have Form and asserted that Plato

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suggest that he developed a similar theory earlier than Plato, with Pythagoras's theory specifically proposing that the world is entirely composed of numbers. The early Greek concept of form precedes attested philosophical usage, and is represented by a number of words which mainly relate to

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It would be a mistake to take Plato's imagery as positing the intelligible world as a literal physical space apart from this one. Plato emphasizes that the Forms are not beings that extend in space (or time), but subsist apart from any physical space whatsoever. Thus we read in the

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transcendent to our own world (the world of substances) and also is the essential basis of reality. Super-ordinate to matter, Forms are the most pure of all things. Furthermore, he believed that true knowledge/intelligence is the ability to grasp the world of Forms with one's mind.

2062:, paragraph 229. Thus geometric reasoning on the part of persons who know no geometry is not insight but is recollection. He does recognize insight: "... with a sudden flash there shines forth understanding about every problem ..." (with regard to "the course of scrutiny") – 1136:

The topic of Aristotle's criticism of Plato's Theory of Forms is a large one and continues to expand. Rather than quote Plato, Aristotle often summarized. Classical commentaries thus recommended Aristotle as an introduction to Plato, even when in disagreement; the Platonist

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344b. Unfortunately the hidden world can in no way be verified in this world and its otherworldliness can only be a matter of speculation. Plato was aware of the problem: "How real existence is to be studied or discovered is, I suspect, beyond you and me." –

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Perceived circles or lines are not exactly circular or straight, and true circles and lines could never be detected since by definition they are sets of infinitely small points. But if the perfect ones were not real, how could they direct the manufacturer?

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Analysis of the argument has been going on for quite a number of centuries now and some analyses are complex, technical and perhaps tedious for the general reader. Those who are interested in the more technical analyses can find more of a presentation in

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would then result; that is, an endless series of third men. The ultimate participant, greatness, rendering the entire series great, is missing. Moreover, any Form is not unitary but is composed of infinite parts, none of which is the proper Form.

1128:(1509–1511), depicting Plato (left) and Aristotle (right). Plato is depicted pointing upwards, in reference to his belief in the higher Forms, while Aristotle disagrees and gestures downwards to the here-and-now, in reference to his belief in 657:. The theory suggests that the physical world is not as real or true as "Forms". According to this theory, Forms—conventionally capitalized and also commonly translated as "Ideas"—are the non-physical, timeless, absolute, and unchangeable 1102:

The young Socrates did not give up the Theory of Forms over the Third Man but took another tack, that the particulars do not exist as such. Whatever they are, they "mime" the Forms, appearing to be particulars. This is a clear dip into

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Plato writes: "Since these things are so, we must agree that that which keeps its own form unchangingly, which has not been brought into being and is not destroyed, which neither receives into itself anything else from anywhere else,

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Regardless of whether Socrates meant the particulars of Otherness yield Not-Greek, Not-tall, Not-beautiful, etc., the particulars would operate specifically rather than generally, each somehow yielding only one exclusion.

823:– how can one thing in general be many things in particular – was solved by presuming that Form was a distinct singular thing but caused plural representations of itself in particular objects. For example, in the dialogue 1225:

denote both blue and black. The German word "Stift" means a pen or a pencil, and also anything of the same shape. The English "pencil" originally meant "small paintbrush"; the term later included the silver rod used for

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Plato's conception of Forms actually differs from dialogue to dialogue, and in certain respects it is never fully explained, so many aspects of the theory are open to interpretation. Forms are first introduced in the

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are strongly variable by language; some languages consider blue and green the same colour, others have monolexemic terms for several shades of blue, which are considered different; other languages, like the Mandarin

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forms are not in the physical world. Therefore, our real knowledge of the forms must be the memory of our initial acquaintance with the forms in heaven. Therefore, what we seem to learn is in fact just remembering.

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itself is. He supposed that the object was essentially or "really" the Form and that the phenomena were mere shadows mimicking the Form; that is, momentary portrayals of the Form under different circumstances.

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One difficulty lies in the conceptualization of the "participation" of an object in a form (or Form). The young Socrates conceives of his solution to the problem of the universals in another metaphor:

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considered only substance to have Form. Uncharitably, this leads him to something like a contradiction: Forms existing as the objects of science, but not-existing as substance. Scottish philosopher

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definition, cannot be drawn. Even the ratio of pi is an irrational number, that only partly helps to fully describe the perfect circle. The idea of the perfect circle is discovered, not invented.

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389: "For neither does every smith, although he may be making the same instrument for the same purpose, make them all of the same iron. The form must be the same, but the material may vary ...."

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28: "The work of the creator, whenever he looks to the unchangeable and fashions the form and nature of his work after an unchangeable pattern, must necessarily be made fair and perfect ...."

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Nay, but the idea may be like the day which is one and the same in many places at once, and yet continuous with itself; in this way each idea may be one and the same in all at the same time.

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in Greek by more than one word, is as obscure in Greek as it is in English. Plato hypothesized that distinctness meant existence as an independent being, thus opening himself to the famous

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Scholasticism was a highly multinational, polyglottal school of philosophy, and the nominalist argument may be more obvious if an example is given in more than one language. For instance,

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The creation of the universe is the creation of time: "For there were no days and nights and months and years ... but when he (God) constructed the heaven he created them also." –

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of the Form of Beauty: "It is not anywhere in another thing, as in an animal, or in earth, or in heaven, or in anything else, but itself by itself with itself," (211b). And in the

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IDEA AND FORM. ΙΔΕΑ ΚΑΙ ΕΙΔΟΣ. On the Foundations of the Philosophy of Plato and the Presocratics (IDEA I FORMA. ΙΔΕΑ ΚΑΙ ΕΙΔΟΣ. O fundamentach filozofii Platona i presokratyków)

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Modern English textbooks and translations prefer "theory of Form" to "theory of Ideas", but the latter has a long and respected tradition starting with Cicero and continuing in

1059:... when a man has discovered the instrument which is naturally adapted to each work, he must express this natural form, and not others which he fancies, in the material .... 2273:: 246–259: True essence a Form. Effective solution to participation problem. The problem with being as a Form; if it is participatory then non-being must exist and be being. 2231:

73–80: The theory of recollection restated as knowledge of the Forms in soul before birth in the body,109–111: The myth of the afterlife, 100c: The theory of absolute beauty

1006:, but in that dialogue the concept is simply referred to as something the participants are already familiar with, and the theory itself is not developed. Similarly, in the 693:. The theory itself is contested by characters within Plato's dialogues, and it remains a general point of controversy in philosophy. Nonetheless, it is considered to be a 1055:

circle, nor a perfectly straight line, yet everyone knows what a circle and a straight line are. Plato uses the tool-maker's blueprint as evidence that Forms are real:

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Socrates' later answer would be that men already know the Forms because they were in the world of Forms before birth. The mimes only recall these Forms to memory.

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of all things, of which objects and matter in the physical world are merely imitations. Plato speaks of these entities only through the characters (primarily

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with recollection: "whenever on seeing one thing you conceived another whether like or unlike, there must surely have been an act of recollection?" –

1713:, paragraph 37. For the creation God used "the pattern of the unchangeable," which is "that which is eternal." – paragraph 29. Therefore "eternal" – 4535: 2659: 1662:

185d–e: "...the mind in itself is its own instrument for contemplating the common terms that apply to everything." "Common terms" here refers to

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Advances in Quantum Systems in Chemistry, Physics, and Biology: Selected Proceedings of QSCP-XXIII (Kruger Park, South Africa, September 2018)

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A.IX.990b.15: "(The argument) they call the third man." A summary of the argument and the quote from Aristotle can be found in the venerable

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Books IX–X, 589–599: The ideal state and its citizens. Extensive treatise covering citizenship, government and society with suggestions for

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others do not, such as Hair, Mud, Dirt. Of these, Socrates is made to assert, "it would be too absurd to suppose that they have a Form."

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used Aristotelian critiques to further refine the Platonic position on forms in use in his school, a position handed down to his student

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are compelling. For Plato, particulars somehow do not exist, and, on the face of it, "that which is non-existent cannot be known". See

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Suggestions on How to Combine the Platonic Forms to Overcome the Interpretative Difficulties of the Parmenides Dialogue

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Plato's Self-Corrective Development of the Concepts of Soul, Form and Immortality in Three Arguments of the Phaedo

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Books VI–VII: 500–517: Philosopher-guardians as students of the Beautiful and Just implement archetypical order,

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Kidder, D. S. and Oppenheim, N. D. (2006), The Intellectual Devotional, p. 27, Borders Group, Inc, Ann Arbor,

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thing also exist, then I do not think that they can resemble a process of flux, as we were just now supposing.

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stift" can both be called "Stift", but this term also includes felt-tip pens, which are clearly not pencils.

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until present, and some English philosophers prefer this in English too. See W. D. Ross, Plato's

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of Plato; certainly, his words indicate the argument was already well-known under that name.

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must be another, or third Form, man or greatness by possession of which they are alike. An

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These terms produced with the English prefix a- are not ancient. For the usage refer to

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of Parmenides, which proves that forms cannot independently exist and be participated.

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who sometimes suggest that these Forms are the only objects of study that can provide

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Book V: 472–483: Philosophy the love of the Forms. The philosopher-king must rule.

1812:"No sensible man would insist that these things are as I have described them..." ( 17: 4444: 3921: 3916: 3891: 3408: 3328: 3258: 3208: 2986: 2914: 2893: 2848: 2813: 2768: 2739: 2691: 1464:(Vol. II). Encyclopædia Britannica (1952), pp. 526–542. This source states that 1227: 1217: 940: 620: 1490: 1485: 4507: 4373: 4290: 3542: 3268: 3233: 3183: 3068: 2966: 2853: 2778: 1885: 1829:, "Metaphysics as a Guide to Morals" (London, Chatto & Windus 1992) 399). 1744: 1298: 1202: 1129: 1052: 686: 677: 616: 440: 162: 2650: 2476: 2468: 2410: 2389: 1567: 4394: 4349: 4297: 4044: 3702: 3667: 3647: 3193: 3078: 3008: 2961: 2924: 2863: 2793: 1946: 1877: 1252: 1180:

Plato had postulated that we know Forms through a remembrance of the soul's

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existence, non-existence, likeness, unlikeness, sameness, difference, unity

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Alican, Necip Fikri; Thesleff, Holger (2013). "Rethinking Plato's Forms".

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Mammino, Liliana; Ceresoli, Davide; Maruani, Jean; Brändas, Erkki (2020).

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They are however customary terms of modern metaphysics; for example, see

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The Dualist: Undergraduate Journal of Philosophy (Stanford University)

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Designing Knowledge Organizations: A Pathway to Innovation Leadership

1235: 860: 808: 202: 1847:(Fall 2022 ed.), Metaphysics Research Lab, Stanford University 1524:(Fall 2017 ed.), Metaphysics Research Lab, Stanford University 4030: 3980: 3188: 3138: 2397:

Alican, Necip Fikri (2014). "Rethought Forms: How Do They Work?".

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The Great Ideas: A Syntopicon of Great Books of the Western World

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The Great Ideas: A Syntopicon of Great Books of the Western World

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Plato uses many different words for what is traditionally called

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Syrianus (2006). O'Meara, Dominic J.; Dillon, John M. (eds.).

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Grote points out that Aristotle lifted this argument from the

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the sensible world is contrasted with the intelligible realm (

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Concluding Unscientific Postscript to Philosophical Fragments

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Platonic Patterns: A Collection of Studies by Holger Thesleff

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must of necessity be in some place and occupy space ...." –

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On Ideas: Aristotle's Criticism of Plato's Theory of Forms

1958:(1880). "App I Aristotle's Objections to Plato's Theory". 772:

remained stable over the centuries until the beginning of

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in German and Latin translations (Cicero). These include

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Plato to a large extent identifies what today is called

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American Heritage Dictionary: Fourth Edition: Appendix I

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A Treatise Concerning the Principles of Human Knowledge

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Book III: 402–403: Education the pursuit of the Forms.

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Morabito, Joseph; Sack, Ira; Bhate, Anilkumar (2018).

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Revista de Filosofía de la Universidad de Costa Rica,

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The theory is presented in the following dialogues:

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and Aristotle's arguments against this treatment of

4544: 4516: 4466: 4348: 4201: 3987: 3884: 3781: 3635: 3434: 3174: 2902: 2746: 2309:: The sun is to sight as Good is to understanding, 1687:. Cham, Switzerland: Springer Nature. p. 355. 1157:objects to this as a mischaracterization of Plato. 858:Plato often invokes, particularly in his dialogues 1589:. Hoboken, NJ: John Wiley & Sons. p. 33. 1484: 2645:. University of Washington Philosophy Department. 1495:. London: Wordsworth Editions. pp. xiv–xvi. 2197:. Metaphysics Research Lab, Stanford University. 1486:"Introduction: The Theory of Forms (Books 5–9)" 854:Intelligible realm and separation of the Forms 30:"The Forms" redirects here. For the band, see 3965: 3759: 2724: 2643:Philosophy 320: History of Ancient Philosophy 2492:Plato on Knowledge and Forms: Selected Essays 1843:, in Zalta, Edward N.; Nodelman, Uri (eds.), 1375:, who called it (Plato's) "Theory of Ideas:" 596: 8: 2533:. Indianapolis: Hackett Publishing Company. 2172:"The Debate Between Nominalism and Realism" 1897:Kidder, D. S. and Oppenheim, N. D, (2006), 1387:. Vol. Book III. p. Paragraph 15. 969:. Unsourced material may be challenged and 4198: 3972: 3958: 3950: 3766: 3752: 3744: 2731: 2717: 2709: 2597:Plato's Forms: Varieties of Interpretation 2160:Book III Chapters 3–4, paragraphs 999a ff. 1962:. London: John Murray. pp. 559–560 note b. 603: 589: 36: 2434:. Cambridge: Cambridge University Press. 2110: 2108: 989:Learn how and when to remove this message 4557:List of manuscripts of Plato's dialogues 2531:Image and Reality in Plato's Metaphysics 1982:"The Recurring Problem of the Third Man" 1960:Aristotle: Second Edition with Additions 1901:, p. 27, Borders Group, Inc, Ann Arbor. 1117: 927:, is one thing," (52a, emphasis added). 925:nor itself enters into anything anywhere 27:Philosophical theory attributed to Plato 4647: 2651:"Lesson Three: Plato's Theory of Forms" 2517:Matía Cubillo, Gerardo Óscar (2021). " 2195:The Stanford Encyclopedia of Philosophy 1845:The Stanford Encyclopedia of Philosophy 1522:The Stanford Encyclopedia of Philosophy 1346: 544: 498: 170: 120: 48: 2360:: 342–345: The epistemology of Forms. 1777:. Oxford: Clarendon Press. Chapter 1. 4536:List of speakers in Plato's dialogues 3563:Prolegomena to Any Future Metaphysics 1678: 1676: 721:), "visible form", and related terms 7: 4684:Theories in ancient Greek philosophy 3663:Interpretations of quantum mechanics 3583:The World as Will and Representation 2653:. International Catholic University. 2599:. Lanham: Rowman & Littlefield. 2580:. Las Vegas: Parmenides Publishing. 1443:"in itself". See Christian Schäfer: 1378:Πλάτων ἐν τῇ περὶ τῶν ἰδεῶν ὑπολήψει 967:adding citations to reliable sources 527:Allegorical interpretations of Plato 2701:Stanford Encyclopedia of Philosophy 2682:Stanford Encyclopedia of Philosophy 2453:. Oxford: Oxford University Press. 2425:. New York: The Liberal Arts Press. 2241:: 210–211: The archetype of Beauty. 2189:Rodriguez-Pereyra, Gonzalo (2019). 2170:Borghini, Andrea (March 22, 2018). 1759:. Edwin Mellon Press. p. 148. 1435:. He also uses expressions such as 2509:Grabowski, Francis A. III (2008). 2332:, etc. Metaphor of the three beds. 554: 25: 1122:The central image from Raphael's 709:The original meaning of the term 4339: 3726: 3716: 3715: 2595:Welton, William A., ed. (2002). 2511:Plato, Metaphysics and the Forms 2399:Arctos: Acta Philologica Fennica 2378:Arctos: Acta Philologica Fennica 2088:On Aristotle's Metaphysics 13-14 939: 570: 56: 3513:Meditations on First Philosophy 2660:"Plato And The Theory of Forms" 1540:Possibly cognate with Sanskrit 1169:of Form Otherness that somehow 4562:Cultural influence of Plato's 1773:Hawley, Dr. Katherine (2001). 1: 3866:Buddhist (consciousness-only) 2432:Plato's Introduction of Forms 2091:. Bloomsbury Academic Press. 1520:, in Zalta, Edward N. (ed.), 1473:ordinary English word "idea". 1385:Lives of Eminent Philosophers 4575:Platonism in the Renaissance 4427:Plato's political philosophy 3698:Philosophy of space and time 2557:Ross, William David (1951). 2205:Dialogues that discuss Forms 1401:in English translations and 1068:Criticisms of Platonic Forms 838:(transcendent to space) and 4570:Neoplatonism and Gnosticism 3573:The Phenomenology of Spirit 2658:Ruggiero, Tim (July 2002). 2561:. Oxford: Clarendon Press. 2529:Patterson, Richard (1985). 2494:. Oxford: Clarendon Press. 2419:Cornford, Francis MacDonald 2191:"Nominalism in Metaphysics" 2015:"Two Men and the Third Man" 1899:The Intellectual Devotional 1749:Online Etymology Dictionary 1324:Plato's unwritten doctrines 1258:Analogy of the Divided Line 532:Plato's unwritten doctrines 143:Analogy of the divided line 4700: 4654:See "Chapter 28: Form" of 2692:"Platonism in Metaphysics" 2548:Rodziewicz, Artur (2012). 2482:Bryn Mawr Classical Review 2114:Ross, Chapter XI, initial. 1995:(1): 67–80. Archived from 1377: 795: 747: 735: 723: 711: 29: 4337: 3711: 2664:philosophical society.com 2576:Thesleff, Holger (2009). 1980:Hales, Steven D. (1991). 1839:Silverman, Allan (2022), 1548:, ZDMG, vol. 102, p. 128. 1451:, Darmstadt 2007, p. 157. 931:Ambiguities of the theory 821:The problem of universals 805:pre-Socratic philosophers 3688:Philosophy of psychology 3623:Simulacra and Simulation 2475:Gerson, Lloyd P (1993). 2013:Durham, Michael (1997). 1755:Beck, Martha C. (1999). 1330:Realism (disambiguation) 3902:Plato's Theory of Ideas 3553:Critique of Pure Reason 2629:Encyclopædia Britannica 2559:Plato's Theory of Ideas 2430:Dancy, Russell (2004). 1516:Kraut, Richard (2017), 1445:Idee/Form/Gestalt/Wesen 1051:No one has ever seen a 787: 779: 753: 745:), "appearances", from 741: 729: 717: 649:widely credited to the 3861:Magical (thaumaturgic) 3144:Type–token distinction 2972:Hypostatic abstraction 2754:Abstract object theory 2632:(11th ed.). 1911. 2525:vol. 60, 156: 157–171. 1483:Watt, Stephen (1997). 1460:"Chapter 28: Form" of 1294:Map–territory relation 1133: 1114:Aristotelian criticism 1083: 1061: 1040: 676:Scriptures written by 4526:The Academy in Athens 4382:Platonic epistemology 3733:Philosophy portal 3613:Being and Nothingness 3029:Mental representation 2364:is possibly spurious. 1544:. See Thieme (1952): 1309:Problem of universals 1121: 1079: 1057: 1035: 898:247c ff); and in the 699:problem of universals 577:Philosophy portal 512:The Academy in Athens 3932:Idealistic pluralism 3658:Feminist metaphysics 2637:Cohen, Marc (2006). 2423:Plato and Parmenides 2311:Allegory of the Cave 1439:, "the x itself" or 1198:Scholastic criticism 1125:The School of Athens 963:improve this section 908:Allegory of the Cave 886:the Forms are in a " 133:Allegory of the cave 98:Political philosophy 4635:Poitier Meets Plato 4552:Unwritten doctrines 3856:Monistic (Shaivism) 3503:Daneshnameh-ye Alai 3014:Linguistic modality 2490:Fine, Gail (2003). 2449:Fine, Gail (1993). 2307:Metaphor of the Sun 2148:Posterior Analytics 1269:Exaggerated realism 1105:representationalism 1096:infinite regression 892:hyperouranios topos 888:place beyond heaven 882:109a–111c). In the 800:) interchangeably. 4602:Oxyrhynchus Papyri 3938:Idealistic Studies 3912:Consciousness-only 3693:Philosophy of self 3683:Philosophy of mind 2947:Embodied cognition 2859:Scientific realism 2671:Silverman, Allan. 2362:The Seventh Letter 2283:Third man argument 2065:The Seventh Letter 1775:How Things Persist 1335:True form (Taoism) 1289:Jungian archetypes 1134: 1088:third man argument 774:Western philosophy 545:Related categories 172:The works of Plato 138:Analogy of the Sun 4644: 4643: 4358:Euthyphro dilemma 4335: 4334: 4312:Second Alcibiades 3947: 3946: 3741: 3740: 2920:Category of being 2889:Truthmaker theory 2639:"Theory of Forms" 2606:978-0-7391-0514-6 2587:978-1-930972-29-2 2568:978-0-837186-35-1 2540:978-0-915145-72-0 2501:978-0-199245-59-8 2460:978-0-198235-49-1 2441:978-0-521037-18-1 2137:, paragraph 130c. 1945:The name is from 1907:978-1-60961-205-4 1694:978-3-030-34940-0 1631:978-1-60961-205-4 1373:Diogenes Laërtius 1355:German philosophy 1242:exclusive Forms? 1147:hylomorphic forms 1018:Evidence of Forms 999: 998: 991: 619:and specifically 613: 612: 273:Second Alcibiades 103:Euthyphro dilemma 18:Platonic idealism 16:(Redirected from 4691: 4659: 4652: 4595:and Christianity 4580:Middle Platonism 4531:Socratic problem 4493:The Divided Line 4432:Philosopher king 4415:Form of the Good 4368:Cardinal virtues 4343: 4199: 4052:First Alcibiades 3974: 3967: 3960: 3951: 3768: 3761: 3754: 3745: 3731: 3730: 3729: 3719: 3718: 3628: 3618: 3608: 3598: 3588: 3578: 3568: 3558: 3548: 3538: 3528: 3518: 3508: 3498: 3488: 3478: 3468: 3458: 3448: 3124:Substantial form 2936:Cogito, ergo sum 2879:Substance theory 2733: 2726: 2719: 2710: 2705: 2696:Zalta, Edward N. 2690:Balaguer, Mark. 2686: 2677:Zalta, Edward N. 2667: 2654: 2646: 2633: 2625: 2610: 2591: 2572: 2553: 2552:. Wroclaw: WUWR. 2544: 2514: 2505: 2486: 2472: 2445: 2426: 2414: 2393: 2199: 2198: 2186: 2180: 2179: 2167: 2161: 2158: 2152: 2144: 2138: 2130: 2124: 2121: 2115: 2112: 2103: 2102: 2082: 2076: 2075:, paragraph 439. 2050: 2044: 2043: 2041: 2040: 2034: 2028:. Archived from 2019: 2010: 2008: 2007: 2001: 1986: 1975: 1969: 1963: 1943: 1937: 1929: 1923: 1922:, paragraph 389. 1915: 1909: 1895: 1889: 1875: 1869: 1868:, paragraph 440. 1861: 1855: 1854: 1853: 1852: 1836: 1830: 1823: 1817: 1810: 1804: 1795: 1789: 1788: 1770: 1752: 1740: 1734: 1724: 1718: 1705: 1699: 1698: 1680: 1671: 1654: 1648: 1640: 1634: 1623: 1617: 1616: 1607: 1601: 1600: 1582: 1576: 1575: 1564: 1558: 1556: 1538: 1532: 1531: 1530: 1529: 1513: 1507: 1506: 1488: 1480: 1474: 1458: 1452: 1395: 1389: 1388: 1380: 1379: 1368: 1362: 1351: 1314:Substantial form 1274:Form of the Good 1023:Human perception 994: 987: 983: 980: 974: 943: 935: 906:) in the famous 807:, starting with 798: 797: 790: 782: 756: 750: 749: 744: 738: 737: 733:), "shape", and 732: 726: 725: 720: 714: 713: 697:solution to the 691:Form of the Good 605: 598: 591: 575: 574: 573: 556: 537:Pseudo-Platonica 517:Middle Platonism 499:Related articles 266:First Alcibiades 148:Philosopher king 83:Form of the Good 60: 37: 32:The Forms (band) 21: 4699: 4698: 4694: 4693: 4692: 4690: 4689: 4688: 4664: 4663: 4662: 4653: 4649: 4645: 4640: 4540: 4512: 4469: 4462: 4410:Theory of Forms 4344: 4331: 4203: 4197: 3983: 3978: 3948: 3943: 3880: 3826:Epistemological 3777: 3772: 3742: 3737: 3727: 3725: 3707: 3631: 3626: 3616: 3606: 3596: 3586: 3576: 3566: 3556: 3546: 3536: 3526: 3516: 3506: 3496: 3486: 3476: 3473:De rerum natura 3466: 3456: 3446: 3430: 3170: 3074:Physical object 2910:Abstract object 2898: 2884:Theory of forms 2819:Meaning of life 2742: 2737: 2689: 2670: 2657: 2649: 2636: 2620: 2617: 2607: 2594: 2588: 2575: 2569: 2556: 2547: 2541: 2528: 2508: 2502: 2489: 2474: 2461: 2448: 2442: 2429: 2417: 2396: 2375: 2372: 2367: 2207: 2202: 2188: 2187: 2183: 2169: 2168: 2164: 2159: 2155: 2145: 2141: 2131: 2127: 2122: 2118: 2113: 2106: 2099: 2084: 2083: 2079: 2051: 2047: 2038: 2036: 2032: 2017: 2012: 2005: 2003: 1999: 1984: 1979: 1976: 1972: 1954: 1944: 1940: 1930: 1926: 1916: 1912: 1896: 1892: 1876: 1872: 1862: 1858: 1850: 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4474: 4472: 4464: 4463: 4461: 4460: 4453: 4448: 4441: 4439:Platonic solid 4436: 4435: 4434: 4424: 4422:Theory of soul 4419: 4418: 4417: 4407: 4406: 4405: 4398: 4391: 4379: 4378: 4377: 4365: 4360: 4354: 4352: 4346: 4345: 4338: 4336: 4333: 4332: 4330: 4329: 4322: 4315: 4308: 4301: 4294: 4287: 4280: 4273: 4266: 4259: 4258: 4257: 4254:Seventh Letter 4243: 4236: 4229: 4222: 4215: 4207: 4205: 4196: 4195: 4188: 4181: 4174: 4167: 4160: 4153: 4146: 4139: 4132: 4125: 4118: 4111: 4104: 4097: 4090: 4083: 4076: 4069: 4062: 4055: 4048: 4041: 4034: 4027: 4020: 4013: 4006: 3999: 3991: 3989: 3985: 3984: 3979: 3977: 3976: 3969: 3962: 3954: 3945: 3944: 3942: 3941: 3934: 3929: 3924: 3919: 3914: 3909: 3904: 3899: 3894: 3888: 3886: 3885:Related topics 3882: 3881: 3879: 3878: 3873: 3868: 3863: 3858: 3853: 3848: 3846:Transcendental 3843: 3838: 3833: 3828: 3823: 3818: 3813: 3808: 3803: 3798: 3797: 3796: 3785: 3783: 3779: 3778: 3773: 3771: 3770: 3763: 3756: 3748: 3739: 3738: 3736: 3735: 3723: 3712: 3709: 3708: 3706: 3705: 3700: 3695: 3690: 3685: 3680: 3675: 3670: 3665: 3660: 3655: 3650: 3645: 3639: 3637: 3636:Related topics 3633: 3632: 3630: 3629: 3619: 3609: 3603:Being and Time 3599: 3589: 3579: 3569: 3559: 3549: 3539: 3529: 3519: 3509: 3499: 3489: 3479: 3469: 3459: 3449: 3438: 3436: 3432: 3431: 3429: 3428: 3421: 3416: 3411: 3406: 3401: 3396: 3391: 3386: 3381: 3376: 3371: 3366: 3361: 3356: 3351: 3346: 3341: 3336: 3331: 3326: 3321: 3316: 3311: 3306: 3301: 3296: 3291: 3286: 3281: 3276: 3271: 3266: 3261: 3256: 3251: 3246: 3241: 3236: 3231: 3226: 3221: 3216: 3211: 3206: 3201: 3196: 3191: 3186: 3180: 3178: 3176:Metaphysicians 3172: 3171: 3169: 3168: 3161: 3156: 3151: 3146: 3141: 3136: 3131: 3126: 3121: 3116: 3111: 3106: 3101: 3096: 3091: 3086: 3081: 3076: 3071: 3066: 3061: 3056: 3051: 3046: 3041: 3036: 3031: 3026: 3021: 3016: 3011: 3006: 3001: 2996: 2995: 2994: 2984: 2979: 2974: 2969: 2964: 2959: 2954: 2949: 2944: 2939: 2932: 2930:Causal closure 2927: 2922: 2917: 2912: 2906: 2904: 2900: 2899: 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The German " 1199: 1196: 1115: 1112: 1074: 1073:Self-criticism 1071: 1069: 1066: 1048: 1045: 1024: 1021: 1019: 1016: 997: 996: 947: 945: 938: 932: 929: 855: 852: 706: 703: 611: 610: 608: 607: 600: 593: 585: 582: 581: 580: 579: 564: 563: 552: 551: 550: 547: 546: 542: 541: 540: 539: 534: 529: 524: 519: 514: 509: 501: 500: 496: 495: 494: 493: 486: 479: 472: 465: 458: 451: 444: 437: 430: 423: 416: 409: 402: 395: 388: 381: 374: 367: 360: 353: 346: 339: 332: 325: 318: 311: 304: 297: 290: 283: 276: 269: 262: 255: 248: 241: 234: 227: 220: 213: 206: 199: 192: 185: 175: 174: 168: 167: 166: 165: 160: 155: 150: 145: 140: 135: 127: 126: 118: 117: 116: 115: 110: 105: 100: 95: 90: 88:Theory of soul 85: 80: 75: 70: 62: 61: 53: 52: 46: 45: 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 4696: 4685: 4682: 4680: 4677: 4675: 4672: 4671: 4669: 4657: 4651: 4648: 4637: 4636: 4632: 4630: 4629:Plato's Dream 4627: 4623: 4620: 4618: 4615: 4613: 4610: 4608: 4605: 4604: 4603: 4600: 4596: 4593: 4592: 4591: 4588: 4586: 4583: 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3287: 3285: 3282: 3280: 3277: 3275: 3272: 3270: 3267: 3265: 3262: 3260: 3257: 3255: 3252: 3250: 3247: 3245: 3242: 3240: 3237: 3235: 3232: 3230: 3227: 3225: 3222: 3220: 3217: 3215: 3212: 3210: 3207: 3205: 3202: 3200: 3197: 3195: 3192: 3190: 3187: 3185: 3182: 3181: 3179: 3177: 3173: 3167: 3166: 3162: 3160: 3157: 3155: 3152: 3150: 3147: 3145: 3142: 3140: 3137: 3135: 3132: 3130: 3127: 3125: 3122: 3120: 3117: 3115: 3112: 3110: 3107: 3105: 3102: 3100: 3097: 3095: 3092: 3090: 3087: 3085: 3082: 3080: 3077: 3075: 3072: 3070: 3067: 3065: 3062: 3060: 3057: 3055: 3052: 3050: 3047: 3045: 3042: 3040: 3037: 3035: 3032: 3030: 3027: 3025: 3022: 3020: 3017: 3015: 3012: 3010: 3007: 3005: 3002: 3000: 2997: 2993: 2990: 2989: 2988: 2985: 2983: 2980: 2978: 2975: 2973: 2970: 2968: 2965: 2963: 2960: 2958: 2955: 2953: 2950: 2948: 2945: 2943: 2940: 2938: 2937: 2933: 2931: 2928: 2926: 2923: 2921: 2918: 2916: 2913: 2911: 2908: 2907: 2905: 2901: 2895: 2892: 2890: 2887: 2885: 2882: 2880: 2877: 2875: 2872: 2870: 2867: 2865: 2862: 2860: 2857: 2855: 2852: 2850: 2847: 2845: 2842: 2840: 2839:Phenomenalism 2837: 2835: 2832: 2830: 2827: 2825: 2822: 2820: 2817: 2815: 2812: 2810: 2807: 2805: 2802: 2800: 2797: 2795: 2792: 2790: 2787: 2785: 2782: 2780: 2777: 2775: 2772: 2770: 2767: 2765: 2762: 2760: 2759:Action theory 2757: 2755: 2752: 2751: 2749: 2745: 2741: 2734: 2729: 2727: 2722: 2720: 2715: 2714: 2711: 2703: 2702: 2697: 2693: 2688: 2684: 2683: 2678: 2674: 2669: 2665: 2661: 2656: 2652: 2648: 2644: 2640: 2635: 2631: 2630: 2624: 2619: 2618: 2614: 2608: 2602: 2598: 2593: 2589: 2583: 2579: 2574: 2570: 2564: 2560: 2555: 2551: 2546: 2542: 2536: 2532: 2527: 2524: 2520: 2516: 2512: 2507: 2503: 2497: 2493: 2488: 2484: 2483: 2478: 2470: 2466: 2462: 2456: 2452: 2447: 2443: 2437: 2433: 2428: 2424: 2420: 2416: 2412: 2408: 2404: 2400: 2395: 2391: 2387: 2383: 2379: 2374: 2373: 2369: 2363: 2359: 2358: 2354: 2351: 2350: 2346: 2343: 2342: 2338: 2337: 2331: 2327: 2323: 2319: 2315: 2312: 2308: 2304: 2301: 2298: 2297: 2296: 2295: 2292: 2291: 2287: 2284: 2280: 2279: 2275: 2272: 2271: 2267: 2264: 2263: 2259: 2256: 2255: 2251: 2248: 2247: 2243: 2240: 2239: 2235: 2234: 2230: 2229: 2226: 2225: 2221: 2218: 2217: 2213: 2212: 2210: 2204: 2196: 2192: 2185: 2182: 2177: 2173: 2166: 2163: 2157: 2154: 2150: 2149: 2143: 2140: 2136: 2135: 2129: 2126: 2120: 2117: 2111: 2109: 2105: 2100: 2098:9780801445323 2094: 2090: 2089: 2081: 2078: 2074: 2073: 2067: 2066: 2061: 2060: 2055: 2049: 2046: 2035:on 2014-11-10 2031: 2027: 2023: 2016: 2002:on 2007-09-26 1998: 1994: 1990: 1983: 1974: 1971: 1967: 1961: 1957: 1956:Grote, George 1952: 1948: 1942: 1939: 1935: 1934: 1928: 1925: 1921: 1920: 1914: 1911: 1908: 1904: 1900: 1894: 1891: 1887: 1883: 1879: 1874: 1871: 1867: 1866: 1860: 1857: 1846: 1842: 1835: 1832: 1828: 1822: 1819: 1815: 1809: 1806: 1802: 1801: 1797:For example, 1794: 1791: 1786: 1784:0-19-924913-X 1780: 1776: 1768: 1766:0-7734-7950-3 1762: 1758: 1750: 1746: 1739: 1736: 1732: 1731: 1723: 1720: 1716: 1712: 1711: 1704: 1701: 1696: 1690: 1686: 1679: 1677: 1673: 1669: 1665: 1661: 1660: 1656:For example, 1653: 1650: 1646: 1645: 1639: 1636: 1632: 1628: 1622: 1619: 1614: 1613: 1606: 1603: 1598: 1596:9781118905845 1592: 1588: 1581: 1578: 1573: 1569: 1563: 1560: 1554: 1553: 1547: 1543: 1537: 1534: 1523: 1519: 1512: 1509: 1504: 1502:1-85326-483-0 1498: 1494: 1493: 1487: 1479: 1476: 1471: 1467: 1463: 1457: 1454: 1450: 1446: 1442: 1438: 1434: 1433: 1428: 1424: 1420: 1416: 1412: 1408: 1404: 1400: 1394: 1391: 1386: 1374: 1367: 1364: 1360: 1356: 1350: 1347: 1341: 1336: 1333: 1331: 1328: 1325: 1322: 1320: 1317: 1315: 1312: 1310: 1307: 1305: 1302: 1300: 1297: 1295: 1292: 1290: 1287: 1285: 1282: 1280: 1277: 1275: 1272: 1270: 1267: 1264: 1261: 1259: 1256: 1254: 1251: 1250: 1245: 1243: 1239: 1237: 1233: 1229: 1224: 1219: 1214: 1212: 1211:Scholasticism 1208: 1204: 1197: 1195: 1193: 1192: 1187: 1183: 1178: 1174: 1172: 1168: 1162: 1158: 1156: 1150: 1148: 1144: 1140: 1131: 1127: 1126: 1120: 1113: 1111: 1108: 1106: 1100: 1097: 1091: 1089: 1082: 1078: 1072: 1067: 1065: 1060: 1056: 1054: 1046: 1044: 1039: 1034: 1032: 1031: 1022: 1017: 1015: 1013: 1009: 1005: 993: 990: 982: 979:November 2021 972: 968: 964: 958: 957: 953: 948:This section 946: 942: 937: 936: 930: 928: 926: 921: 917: 911: 909: 905: 901: 897: 893: 889: 885: 881: 877: 873: 872: 867: 863: 862: 853: 851: 847: 843: 841: 837: 832: 828: 826: 822: 816: 814: 810: 806: 801: 799: 791: 789: 783: 781: 775: 771: 767: 766: 765: 760: 759:Indo-European 755: 743: 731: 719: 704: 702: 700: 696: 692: 688: 685:, sight, and 684: 679: 674: 672: 668: 664: 660: 656: 652: 648: 644: 643: 637: 636: 630: 626: 622: 618: 606: 601: 599: 594: 592: 587: 586: 584: 583: 578: 568: 567: 566: 565: 559: 555: 549: 548: 543: 538: 535: 533: 530: 528: 525: 523: 520: 518: 515: 513: 510: 508: 505: 504: 503: 502: 497: 492: 491: 487: 485: 484: 480: 478: 477: 473: 471: 470: 466: 464: 463: 459: 457: 456: 452: 450: 449: 445: 443: 442: 438: 436: 435: 431: 429: 428: 424: 422: 421: 417: 415: 414: 410: 408: 407: 403: 401: 400: 396: 394: 393: 389: 387: 386: 382: 380: 379: 375: 373: 372: 368: 366: 365: 361: 359: 358: 357:Hippias Minor 354: 352: 351: 350:Hippias Major 347: 345: 344: 340: 338: 337: 333: 331: 330: 326: 324: 323: 319: 317: 316: 312: 310: 309: 305: 303: 302: 298: 296: 295: 291: 289: 288: 284: 282: 281: 277: 275: 274: 270: 268: 267: 263: 261: 260: 256: 254: 253: 249: 247: 246: 242: 240: 239: 235: 233: 232: 228: 226: 225: 221: 219: 218: 214: 212: 211: 207: 205: 204: 200: 198: 197: 193: 191: 190: 186: 184: 183: 179: 178: 177: 176: 173: 169: 164: 161: 159: 158:Ring of Gyges 156: 154: 153:Ship of State 151: 149: 146: 144: 141: 139: 136: 134: 131: 130: 129: 128: 125: 124: 119: 114: 111: 109: 106: 104: 101: 99: 96: 94: 91: 89: 86: 84: 81: 79: 76: 74: 71: 69: 66: 65: 64: 63: 59: 55: 54: 51: 47: 43: 39: 38: 33: 19: 4655: 4650: 4633: 4590:Neoplatonism 4585:Commentaries 4563: 4457:Hyperuranion 4455: 4443: 4409: 4400: 4393: 4386: 4372: 4324: 4317: 4310: 4305:Rival Lovers 4303: 4296: 4289: 4282: 4275: 4268: 4261: 4252: 4245: 4238: 4231: 4224: 4217: 4210: 4204:authenticity 4190: 4183: 4176: 4169: 4162: 4155: 4148: 4141: 4134: 4127: 4120: 4113: 4106: 4099: 4092: 4085: 4078: 4071: 4064: 4057: 4050: 4043: 4036: 4029: 4022: 4015: 4008: 4001: 3994: 3936: 3907:Anti-realism 3901: 3653:Epistemology 3621: 3611: 3601: 3591: 3581: 3571: 3561: 3551: 3541: 3531: 3521: 3511: 3501: 3491: 3481: 3471: 3463:Nyāya Sūtras 3461: 3451: 3441: 3423: 3339:Wittgenstein 3284:Schopenhauer 3163: 3154:Unobservable 3004:Intelligence 2934: 2883: 2874:Subjectivism 2869:Spiritualism 2784:Essentialism 2764:Anti-realism 2699: 2680: 2663: 2642: 2627: 2623:"Form" 2596: 2577: 2558: 2549: 2530: 2522: 2510: 2491: 2480: 2473:Reviewed by 2450: 2431: 2422: 2402: 2398: 2381: 2377: 2370:Bibliography 2361: 2355: 2347: 2339: 2288: 2276: 2268: 2260: 2252: 2244: 2236: 2222: 2214: 2208: 2194: 2184: 2175: 2165: 2156: 2146: 2142: 2132: 2128: 2123:Pages 82–83. 2119: 2087: 2080: 2070: 2063: 2057: 2048: 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Retrieved 2030:the original 2025: 2021: 2004:. Retrieved 1997:the original 1992: 1988: 1973: 1965: 1959: 1950: 1941: 1931: 1927: 1917: 1913: 1898: 1893: 1881: 1873: 1863: 1859: 1849:, retrieved 1844: 1834: 1827:Iris Murdoch 1821: 1813: 1808: 1798: 1793: 1774: 1756: 1748: 1738: 1728: 1722: 1714: 1708: 1703: 1684: 1667: 1663: 1657: 1652: 1642: 1638: 1621: 1611: 1605: 1586: 1580: 1571: 1562: 1551: 1545: 1541: 1536: 1526:, retrieved 1521: 1511: 1491: 1478: 1469: 1465: 1461: 1456: 1448: 1444: 1440: 1436: 1430: 1426: 1422: 1418: 1414: 1410: 1406: 1402: 1398: 1393: 1384: 1366: 1358: 1349: 1279:Hyperuranion 1265:in Mandaeism 1240: 1234:stift" and " 1222: 1218:colour terms 1215: 1206: 1205:(from Latin 1201: 1189: 1186:epistemology 1179: 1175: 1173:Form Greek. 1170: 1166: 1163: 1159: 1151: 1135: 1123: 1109: 1101: 1092: 1084: 1080: 1076: 1062: 1058: 1050: 1041: 1036: 1028: 1026: 1011: 1007: 1003: 1000: 985: 976: 961:Please help 949: 924: 919: 915: 912: 904:noēton topon 903: 899: 895: 891: 883: 879: 875: 869: 865: 859: 857: 848: 844: 839: 835: 833: 829: 817: 802: 793: 785: 777: 769: 763: 761: 757:), "shine", 708: 675: 653:philosopher 639: 632: 628: 624: 614: 522:Neoplatonism 507:Commentaries 488: 481: 474: 467: 460: 453: 446: 439: 432: 425: 418: 411: 404: 397: 390: 383: 376: 369: 362: 355: 348: 341: 334: 327: 320: 313: 306: 299: 292: 287:Rival Lovers 285: 278: 271: 264: 257: 250: 243: 236: 229: 222: 215: 208: 201: 194: 187: 180: 123:The Republic 121: 93:Epistemology 77: 4445:Anima mundi 4402:Theia mania 4219:Definitions 4202:Of doubtful 3922:Panpsychism 3917:Rationalism 3892:Metaphysics 3483:Metaphysics 3467:(c. 200 BC) 3457:(c. 350 BC) 3447:(c. 350 BC) 3334:Collingwood 3239:Malebranche 2987:Information 2915:Anima mundi 2894:Type theory 2849:Physicalism 2814:Materialism 2769:Determinism 2740:Metaphysics 1951:Metaphysics 1882:Metaphysics 1552:ZDMG online 1421:, but also 1228:silverpoint 1191:Metaphysics 1167:particulars 621:metaphysics 434:Definitions 4668:Categories 4508:Myth of Er 4468:Allegories 4374:Sophrosyne 4350:Philosophy 4291:On Justice 4277:Hipparchus 4185:Theaetetus 4150:Protagoras 4122:Parmenides 4038:Euthydemus 3836:Subjective 3543:Monadology 3477:(c. 80 BC) 3184:Parmenides 3069:Perception 2967:Experience 2854:Relativism 2829:Naturalism 2779:Enactivism 2320:imitating 2278:Parmenides 2262:Theaetetus 2134:Parmenides 2039:2014-10-23 2006:2007-09-26 1966:Parmenides 1933:Parmenides 1886:Heraclitus 1851:2023-02-10 1659:Theaetetus 1612:Parmenides 1528:2021-05-20 1441:kath' auto 1419:parádeigma 1299:Nominalism 1203:Nominalism 1182:past lives 1130:empiricism 1047:Perfection 1012:Parmenides 834:A Form is 825:Parmenides 742:phainómena 687:appearance 678:Pythagoras 617:philosophy 441:On Justice 329:Protagoras 322:Euthydemus 280:Hipparchus 238:Parmenides 217:Theaetetus 163:Myth of Er 4679:Platonism 4395:Peritrope 4298:On Virtue 4226:Demodocus 4178:Symposium 4171:Statesman 4108:Menexenus 4045:Euthyphro 4010:Clitophon 4003:Charmides 3876:Political 3871:Practical 3841:Objective 3703:Teleology 3668:Mereology 3648:Cosmology 3507:(c. 1000) 3404:Plantinga 3394:Armstrong 3344:Heidegger 3319:Whitehead 3304:Nietzsche 3224:Descartes 3194:Aristotle 3149:Universal 3079:Principle 3049:Necessity 3009:Intention 2962:Existence 2925:Causality 2864:Solipsism 2794:Free will 2469:191827006 2411:0570-734X 2405:: 25–55. 2390:0570-734X 2384:: 11–47. 2238:Symposium 2176:ThoughtCo 1989:Auslegung 1947:Aristotle 1878:Aristotle 1715:to aïdion 1437:to x auto 1383:"Plato". 1371:early as 1253:Archetype 1194:III 3–4. 1155:W.D. Ross 950:does not 916:Symposium 840:atemporal 813:substance 736:φαινόμενα 695:classical 671:knowledge 667:dialogues 665:) in his 640:Platonic 633:Platonic 455:Demodocus 448:On Virtue 378:Clitophon 371:Menexenus 301:Charmides 252:Symposium 231:Statesman 182:Euthyphro 50:Platonism 4674:Idealism 4564:Republic 4488:The Cave 4478:Atlantis 4451:Demiurge 4388:Amanesis 4319:Sisyphus 4247:Epistles 4240:Epinomis 4233:Epigrams 4212:Axiochus 4157:Republic 4143:Philebus 4136:Phaedrus 4017:Cratylus 3831:Platonic 3821:Monistic 3806:Canadian 3789:Absolute 3775:Idealism 3721:Category 3643:Axiology 3497:(c. 270) 3425:more ... 3379:Anscombe 3374:Strawson 3369:Davidson 3264:Berkeley 3204:Plotinus 3165:more ... 3104:Relation 3084:Property 3059:Ontology 2982:Identity 2903:Concepts 2834:Nihilism 2799:Idealism 2747:Theories 2421:(1957). 2349:Philebus 2330:the Just 2326:the True 2322:the Good 2290:Republic 2254:Cratylus 2246:Phaedrus 2072:Cratylus 1919:Cratylus 1865:Cratylus 1771:and see 1745:"a- (2)" 1644:Cratylus 1304:Plotinus 1284:Idealism 1246:See also 1171:suppress 1139:Syrianus 1030:Cratylus 1008:Republic 900:Republic 884:Phaedrus 871:Phaedrus 866:Republic 836:aspatial 663:Socrates 659:essences 635:idealism 490:Epigrams 483:Axiochus 462:Sisyphus 427:Epistles 420:Epinomis 385:Republic 259:Phaedrus 245:Philebus 210:Cratylus 113:Atlantis 108:Demiurge 42:a series 40:Part of 4498:The Sun 4326:Theages 4270:Halcyon 4263:Eryxias 4192:Timaeus 4164:Sophist 4059:Gorgias 4024:Critias 3996:Apology 3816:Italian 3794:British 3493:Enneads 3487:(c. 50) 3453:Timaeus 3443:Sophist 3389:Dummett 3384:Deleuze 3324:Russell 3314:Bergson 3309:Meinong 3289:Bolzano 3249:Leibniz 3229:Spinoza 3214:Aquinas 3199:Proclus 3129:Thought 3119:Subject 3099:Reality 3094:Quality 3064:Pattern 3024:Meaning 2999:Insight 2957:Essence 2942:Concept 2844:Realism 2809:Liberty 2774:Dualism 2698:(ed.). 2679:(ed.). 2341:Timaeus 2270:Sophist 2151:71b.25. 2054:insight 1800:Timaeus 1730:Timaeus 1710:Timaeus 1574:. 2000. 1568:"*bhā-" 1546:Bráhman 1542:bráhman 1518:"Plato" 1143:Proclus 1053:perfect 971:removed 956:sources 920:Timaeus 764:*bʰeh₂- 642:realism 476:Eryxias 469:Halcyon 399:Critias 392:Timaeus 336:Gorgias 294:Theages 224:Sophist 189:Apology 4545:Legacy 4129:Phaedo 4087:Laches 3851:Indian 3811:German 3801:Actual 3627:(1981) 3617:(1943) 3607:(1927) 3597:(1846) 3587:(1818) 3577:(1807) 3567:(1783) 3557:(1781) 3547:(1714) 3537:(1710) 3527:(1677) 3523:Ethics 3517:(1641) 3419:Parfit 3409:Kripke 3399:Putnam 3359:Sartre 3349:Carnap 3299:Peirce 3244:Newton 3219:Suárez 3209:Scotus 3089:Qualia 3054:Object 3044:Nature 3039:Motion 3019:Matter 2952:Entity 2824:Monism 2603: 2584: 2565: 2537: 2498: 2467: 2457: 2438: 2409: 2388: 2224:Phaedo 2095: 2059:Phaedo 1905: 1816:114d). 1781: 1763: 1691: 1668:number 1629: 1593: 1499: 1429:, and 1427:phýsis 1417:, and 1411:morphē 1361:(1951) 1236:Silber 1004:Phaedo 876:Phaedo 861:Phaedo 809:Thales 754:phaínō 730:morphḗ 683:vision 647:theory 623:, the 308:Laches 203:Phaedo 4284:Minos 4101:Lysis 4031:Crito 3988:Works 3981:Plato 3782:Forms 3673:Meta- 3414:Lewis 3364:Quine 3329:Moore 3294:Lotze 3279:Hegel 3254:Wolff 3234:Locke 3189:Plato 3159:Value 3139:Truth 2694:. 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