by the principle, still is. [29] So Plato makes Zeno say in the _Parmenides_, apropos of his philosophy as a whole; and all internal and external evidence supports this view. [30] "With Parmenides," Hegel says, "philosophising proper began." _Werke_ (edition of 1840), vol. xiii. p. 274. The great conception of a reality behind the passing illusions of sense, a reality one, indivisible, and unchanging, was thus introduced into Western philosophy by Parmenides, not, it would seem, for mystical or religious reasons, but on the basis of a logical argument as to the impossibility of not-being. All the great metaphysical systems--notably those of Plato, Spinoza, and Hegel--are the outcome of this fundamental idea. It is difficult to disentangle the truth and the error in this view. The contention that time is unreal and that the world of sense is illusory must, I think, be regarded as based upon fallacious reasoning. Nevertheless, there is some sense--easier to feel than to state--in which time is an unimportant and superficial characteristic of reality. Past and future must be acknowledged to be as real as the present, and a certain emancipation from slavery to time is essential to philosophic thought. The importance of time is rather practical than theoretical, rather in relation to our desires than in relation to truth. A truer image of the world, I think, is obtained by picturing things as entering into the stream of time from an eternal world outside, than from a view which regards time as the devouring tyrant of all that is. Both in thought and in feeling, to realise the unimportance of time is the gate of wisdom. But unimportance is not unreality; and therefore what we shall have to say about Zeno's arguments in support of Parmenides must be mainly critical. The relation of Zeno to Parmenides is explained by Plato[31] in the dialogue in which Socrates, as a young man, learns logical acumen and philosophic disinterestedness from their dialectic. I quote from Jowett's translation: "I see, Parmenides, said Socrates, that Zeno is your second self in his writings too; he puts what you say in another way, and would fain deceive us into believing that he is telling us what is new. For you, in your poems, say All is one, and of this you adduce excellent proofs; and he on the other hand says There is no Many; and on behalf of this he offers overwhelming evidence. To deceive the world, as you have done, by saying the same thing in different ways, one of you affirming the one, and the other denying the many, is a strain of art beyond the reach of most of us.