and hence he does not see the objects that he ought to see—it brings it into operation. The other virtues of the soul are more in conformity with the body; they are not originally in the soul, but come gradually through exercise and habit. Thought (τὸ φρονῆσαι) on the contrary, as divine, never loses its power, and only becomes good or evil through the manner of this conversion.” This is what Plato establishes in regard to the inward and the outward. Such ideas as that mind determines the good from out of itself are to us much more familiar than to Plato; but it was by Plato that they were first maintained. _c._ In that Plato places truth in that alone which is produced through thought, and yet the source of knowledge is manifold—in feelings, sensations, &c.—we must state the different kinds of knowledge, as given by Plato. Plato is entirely opposed to the idea that the truth is given through sensuous consciousness, which is what is known and that from which we start; for this is the doctrine of the Sophists with which we met in dealing with Protagoras, for instance. As regards feeling, we easily make the mistake of placing everything in feeling, as indeed that Platonic rage for beauty contained the truth in the guise of feeling; but this is not the true form of the truth, because feeling is the entirely subjective consciousness. Feeling as such is merely a form with which men make the arbitrary will the principle of the truth, for what is the true content is not given through feeling; in it every content has a place. The highest content must likewise be found in feeling; to have a thing in thought and understanding is quite different from having it in heart and feeling, _i.e._ in our most inward subjectivity, in this “I”; and we say of the content that it is for the first time in its proper place when it is in the heart, because it then is entirely identical with our individuality. The mistake, however, is to say that a content is true because it is in our feeling. Hence the importance of Plato’s doctrine that the content becomes filled by thought alone; for it is the universal which can be grasped by the activity of thought alone. Plato has defined this universal content as Idea.