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Plato, Republic, Book 6, section 509a (search)
it is right to deem light and vision sunlike, but never to think that they are the sun, so here it is right to consider these two their counterparts, as being like the good or boniform,A)GAQOEIDH= occurs only here in classical Greek literature. Plato quite probably coined it for his purpose. but to think that either of them is the goodThere is no article in the Greek. Plato is not scrupulous to distinguish good and the good here. cf. on 505 C, p. 89, note f. is not right. Still higher honor belongs to the possession and habitE(/CIS is not yet in Plato quite the technical Aristotelian “habit.” However Protag. 344 C approaches it. Cf. also Phileb. 11 D, 41 C, Ritter-Pr
Plato, Republic, Book 6, section 510b (search)
is compelled to investigate by treating as images the things imitated in the former division, and by means of assumptions from which it proceeds not up to a first principle but down to a conclusion, while there is another section in which it advances from its assumption to a beginning or principle that transcends assumption,Cf. my Idea of good in Plato's republic, pp. 230-234, for the A)NUPO/QETON. Ultimately, the A)NUPO/QETON is the Idea of Good so far as we assume that idea to be attainable either in ethics or in physics. But it is the Idea of Good, not as a transcendental ontological mystery, but in the ethical sense already explained. The ideal dialectician is the man who can, if challenged, run his reasons for any given prop
Plato, Republic, Book 6, section 511d (search)
therefore does not possess NOU=S or reason in the highest sense. the things themselves are intelligibles when apprehended in conjunction with a first principle. And I think you call the mental habit of geometers and their like mind or understandingHere the word DIA/NOIA is given a technical meaning as a faculty inferior to NOU=S, but, as Plato says, the terminology does not matter. The question has been much and often idly discussed. and not reason because you regard understanding as something intermediate between opinion and reason.” “Your interpretation is quite sufficient,” I said; “and now, answering toFor E)PI/ Cf. Polit. 280 A, Gorg. 463 B
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