The dialogues of Plato in five volumes, Vol. 2 (of 5) : $b Translated into English with analyses and introductions — Plato — John Shaqi
The dialogues of Plato in five volumes, Vol. 2 (of 5) : $b Translated into English with analyses and introductions
Plato · en
certain than facts, but they are equally certain (Phaedo 100 A). They
are both personal and impersonal. They are abstract terms: they are also
the causes of things; and they are even transformed into the demons or
spirits by whose help God made the world. And the idea of good (Rep. vi.
505 ff.) may without violence be converted into the Supreme Being, who
‘because He was good’ created all things (Tim. 29 E).
[Sidenote: _Many modes of describing the ideas,_]
It would be a mistake to try and reconcile these differing modes of
thought. They are not to be regarded seriously as having a distinct
meaning. They are parables, prophecies, myths, symbols, revelations,
aspirations after an unknown world. They derive their origin from a deep
religious and contemplative feeling, and also from an observation of
curious mental phenomena. They gather up the elements of the previous
philosophies, which they put together in a new form. Their great
diversity shows the tentative character of early endeavours to think.
They have not yet settled down into a single system. Plato uses them,
though he also criticises them; he acknowledges that both he and others
are always talking about them, especially about the Idea of Good; and
that they are not peculiar to himself (Phaedo 100 B; Rep. vi. 505;
Soph. 248 ff.). But in his later writings he seems to have laid aside
the old forms of them. As he proceeds he makes for himself new modes of
expression more akin to the Aristotelian logic.
Yet amid all these varieties and incongruities, there is a common meaning
or spirit which pervades his writings, both those in which he treats of
the ideas and those in which he is silent about them. This is the spirit
of idealism, which in the history of philosophy has had many names and
taken many forms, and has in a measure influenced those who seemed to
be most averse to it. It has often been charged with inconsistency and
fancifulness, and yet has had an elevating effect on human nature, and
has exercised a wonderful charm and interest over a few spirits who have
been lost in the thought of it. It has been banished again and again,
but has always returned. It has attempted to leave the earth and soar
heavenwards, but soon has found that only in experience could any solid
foundation of knowledge be laid. It has degenerated into pantheism,
but has again emerged. No other knowledge has given an equal stimulus
to the mind. It is the science of sciences, which are also ideas, and
under either aspect require to be defined. They can only be thought
of in due proportion when conceived in relation to one another. They
are the glasses through which the kingdoms of science are seen, but at
a distance. All the greatest minds, except when living in an age of
reaction against them, have unconsciously fallen under their power.
[Sidenote: _but a common meaning or spirit in them._]