[Footnote 8: Plato, himself, however, occasionally appeals [Greek: pro\s a)nthrô/pôn do/xas], and becomes [Greek: a)technô=s dêmê/goros], when it suits his argument; see Gorgias, 494 C.] [Footnote 9: Aristophan. Nubes, 145-170-1490. [Greek: ti/ ga\r matho/nt' e)s tou\s theou\s u(bri/zeton, kai\ tê=s selê/nês e)skopei=sthe tê\n e)/dran?] Compare Xenoph. Memor. i. 1, 11-13, iv. 7, 6-7; Plutarch, Perikles, 23; also the second chapter of the first Book of Macrobius, about the discredit which is supposed to be thrown upon grand and solemn subjects by a plain and naked exposition. "Inimicam esse naturæ nudam expositionem sui."] [Footnote 10: Plato, Sophist. p. 227 B; Politik. p. 266 D; also Theætêt. p. 174 D. Both the Platonic Sokrates, and the Xenophontic Sokrates, frequently illustrate the education of men by comparison with the bringing up of young animals as well as with the training of horses: they also compare the educator of young men with the trainer of young horses. Indeed this comparison occurs so frequently, that it excites much displeasure among various modern critics (Forchhammer, Köchly, Socher, &c.), who seem to consider it as unseemly and inconsistent with "the dignity of human nature". The frequent allusions made by Plato to the homely arts and professions are noted by his interlocutors as tiresome. See Plato, Apolog. Sokr. p. 20 A. [Greek: ô)= Kalli/a, ei) me/n sou tô\ ui(e/e pô/lô ê)\ mo/schô e)gene/sthên], &c. The Zoological works of Aristotle exhibit a memorable example of scientific intelligence, overcoming all the contempt and disgust usually associated with minute and repulsive organisms. To Plato, it would be repugnant to arrange in the same class the wolf and the dog. See Sophist. p. 231 A.] * * * * * Parmenides now produces various objections against the Platonic variety of dualism: the two distinct but partially inter-communicating worlds--one, of separate, permanent, unchangeable, Forms or Ideas--the other, of individual objects, transient and variable; participating in, and receiving denomination from, these Forms. [Side-note: Objections of Parmenides--How can objects participate in the Ideas. Each cannot have the whole Idea, nor a part thereof.]