not, then we will look for something else. But now let us work out the
inquiry in whichIn 368 E. For the loose
internal accusative H(/N cf. 443 B,
Laws 666 B, Phaedrus 249 D,
Sophist 264 B, my paper on Illogical Idiom, T.A.P.A.,
1916, vol. xlvii. p. 213, and the
school-girl's “This is the play that the reward is offered for
the best name suggested for it.” we supposed that, if
we found some larger thing that contained justice and viewed it there,E)KEI= though
redundant need not offend in this intentionally ancoluthic and
resumptive sentence. Some inferior Mss. read E)KEI=NO. Burnet's is impossible. we should more easily
discover its nature in the individual m
things that rarely combine are Plato's two temperaments. The description
of the orderly temperament begins with OI(=OI and OI( TOIOU=TOI
refers to the preceding description of the active temperament. The MSS.
have KAI\ before NEANIKOI/; Heindorf, followed by Wilamowitz, and Adam's
minor edition, put it before oi(=oi.
Burnet follows the MSS.
Adam's larger edition puts KAI\ NEANIKOI\
TE after E(/PETAI. The right
meaning can be got from any of the texts in a good viva voce reading.
Plato's contrast of the two temperaments disregards the possible
objection of a psychologist that the adventurous temperament is not
necessarily intellectual. Cf. on 375
and the subjective faculty. itself lays hold of by the power of
A.Phileb. 57 E. treating its assumptions not as
absolute beginnings but literally as hypotheses,TW=| O)/NTI emphasized the
etymological meaning of the word. Similarly W(S
A)LHQW=S in 551 E, Phaedo 80 D,
Phileb. 64 E. For hypotheses cf. Burnet, Greek
Philosophy, p. 229, Thompson on
86 E. But the thing to note is that the word according to the
context may emphasize the arbitrariness of an assumption or the fact
that it is the starting-point—A)PXH/—of the inquiry. underpinnings,
footings,Cf. Symp. 211
t a little uncertainty as to which
are merely indispensable parts of the picture. The source and first
suggestion of Plato's imagery is an interesting speculation, but it is of no
significance for the interpretation of the thought. Cf. John Henry Wright,
“The Origin of Plato's Cave” in Harvard Studies
in Class. Phil. xvii.
(1906) pp. 130-142. Burnet, Early Greek
Philosophy, pp. 89-90, thinks the allegory Orphic. Cf. also
Wright, loc. cit. pp. 134-135.
Empedocles likens our world to a cave, Diels i.3 269. Cf. Wright, loc. cit. Wright refers it to the
Cave of Vari in Attica, pp.
140-142. Others have supposed that Plato had in mind rather the puppet and
marionette shows to which he refers. Cf.