2. The second division comprises the Sophists, Socrates, and the followers of Socrates. Here the self-determining thought is conceived of as present and concrete in me; that constitutes the principle of subjectivity if not also of infinite subjectivity, for thought first shows itself here only partly as abstract principle and partly as contingent subjectivity. 3. The third division, which deals with Plato and Aristotle, is found in Greek science where objective thought, the Idea, forms itself into a whole. The concrete, in itself determining Thought, is, with Plato, the still abstract Idea, but in the form of universality; while with Aristotle that Idea was conceived of as the self-determining, or in the determination of its efficacy or activity. CHAPTER I PERIOD I.—DIVISION I.—THALES TO ANAXAGORAS SINCE we possess only traditions and fragments of this epoch, we may speak here of the sources of these. 1. The first source is found in Plato, who makes copious reference to the older philosophers. For the reason that he makes the earlier and apparently independent philosophies, which are not so far apart when once their Notion is definitely grasped, into concrete moments of one Idea, Plato’s philosophy often seems to be merely a clearer statement of the doctrines of the older philosophers, and hence it draws upon itself the reproach of plagiarism. Plato was willing to spend much money in procuring the writings of the older philosophers, and, from his profound study of these, his conclusions have much weight. But because in his writings he never himself appeared as teacher, but always represented other people in his dialogues as the philosophers, a distinction never has been made between what really belonged to them in history and what was added by him through the further development which he effected in their thoughts. In the Parmenides, for instance, we have the Eleatic philosophy, and yet the working out of this doctrine belongs peculiarly to Plato. 2. Aristotle is our most abundant authority; he studied the older philosophers expressly and most thoroughly, and he has, in the beginning of his Metaphysics especially, and also to a large extent elsewhere, dealt with them, in historical order: he is as philosophic as erudite, and we may rely upon him. We can do no better in Greek philosophy than study the first book of his Metaphysics. When the would-be-wise man depreciates Aristotle, and asserts that he has not correctly apprehended Plato, it may be retorted that as he associated with Plato himself, with his deep and comprehensive mind, perhaps no one knew him better.