mental endowment to study both sides of a question, and suspend decision until the consequences of each are fully known. [Footnote 54: I agree with Schleiermacher, in considering that the purpose of the Parmenides is nothing beyond [Greek: gumnasi/a], or exercise in the method and perplexities of philosophising (Einl. p. 83): but I do not agree with him, when he says (pp. 90-105) that the objections urged by Parmenides (in the middle of the dialogue) against the separate substantiality of Forms or Ideas, though noway answered in the dialogue itself, are sufficiently answered in other dialogues (which he considers later in time), especially in the Sophistes (though, according to Brandis, Handb. Gr.-Röm. Phil. p. 241, the Sophistes is earlier than the Parmenides). Zeller, on the other hand, denies that these objections are at all answered in the Sophistes; but he maintains that the second part of the Parmenides itself clears up the difficulties propounded in the first part. After an elaborate analysis (in the Platon. Studien, pp. 168-178) of the Antinomies or contradictory Demonstrations in the concluding part of the dialogue, Zeller affirms the purpose of them to be "die richtige Ansicht von den Ideen als der Einheit in dem Mannichfaltigen der Erscheinung dialektisch zu begründen, die Ideenlehre möglichen Einwürfen und Missverständnissen gegenüber dialektisch zu begründen" (pp. 180-182). This solution has found favour with some subsequent commentators. See Susemihl, Die genetische Entwickelung der Platon. Philosophie, pp. 341-353; Heinrich Stein, Vorgeschichte und System des Platonismus, pp. 217-220. To me it appears (what Zeller himself remarks in p. 188, upon the discovery of Schleiermacher that the objections started in the Parmenides are answered in the Sophistes) that it requires all the acuteness of so able a writer as Zeller to detect any such result as that which he here extracts from the Parmenidean Antinomies--from what Aristeides calls (Or. xlvii. p. 430) "the One and Many, the multiplied twists and doublings, of this divine dialogue". I confess that I am unable to perceive therein what Zeller has either found or elicited. Objections and misunderstandings (Einwürfe und Missverständnisse), far from being obviated or corrected, are accumulated from the beginning to the end of these Antinomies, and are summed up in a formidable total by the final sentence of the dialogue. Moreover, none of these objections which Parmenides had advanced in the earlier part of the dialogue are at all noticed, much less answered, in the concluding Antinomies.