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[1]
and these are
especially manifested by the mathematical sciences.And inasmuch as it is evident that
these (I mean, e.g., orderly arrangement and definiteness) are causes
of many things, obviously they must also to some extent treat of the
cause in this sense, i.e. the cause in the sense of the Beautiful. But
we shall deal with this subject more explicitly elsewhere.
1 As regards the objects of
mathematics, then, the foregoing account may be taken as sufficient to
show that they exist, and in what sense they exist, and in what sense
they are prior and in what they are not. But as regards the Ideas we
must first consider the actual theory in relation to the Idea, without
connecting it in any way with the nature of numbers, but approaching
it in the form in which it was originally propounded by the first
exponents
2 of the Ideas.
The
theory of Forms occurred to those who enunciated it because they were
convinced as to the true nature of reality by the doctrine of
Heraclitus, that all sensible things are always in a state of flux; so
that if there is to be any knowledge or thought about anything, there
must be certain other entities, besides sensible ones, which persist.
For there can be no knowledge of that which is in flux.Now
Socrates devoted his attention to
the moral virtues, and was the first to seek a general definition of
these
[20]
(for of the
Physicists Democritus gained only a superficial grasp of the
subject
3
and defined, after a fashion, "the hot" and "the cold"; while the
Pythagoreans
4 at an earlier
date had arrived at definitions of some few things—whose
formulae they connected with numbers—e.g., what
"opportunity" is, or "justice" or "marriage"); and he naturally
inquired into the essence of things;for he was trying to reason logically, and the
starting-point of all logical reasoning is the essence. At that time
there was as yet no such proficiency in Dialectic that men could study
contraries independently of the essence, and consider whether both
contraries come under the same science.There are two innovations
5
which, may fairly be ascribed to
Socrates: inductive reasoning and general definition.
Both of these are associated with the starting-point of scientific
knowledge.
But whereas
Socrates regarded neither
universals nor definitions as existing in separation, the Idealists
gave them a separate existence, and to these universals and
definitions of existing things they gave the name of Ideas.
6
Hence on their view it followed by virtually the same argument that
there are Ideas of all terms which are predicated universally
7; and the result was very
nearly the same as if a man who wishes to count a number of things
were to suppose that he could not do so when they are few, and yet
were to try to count them when he has added to them. For it is hardly
an exaggeration to say that there are more Forms than there are
particular sensible things