Seite - 1718 - in The Complete Aristotle

indivisible, but as a solid. For evidently the properties which would have belonged to him even if perchance he had not been indivisible, can belong to him even apart from these attributes. Thus, then, geometers speak correctly; they talk about existing things, and their subjects do exist; for being has two forms-it exists not only in complete reality but also materially. Now since the good and the beautiful are different (for the former always implies conduct as its subject, while the beautiful is found also in motionless things), those who assert that the mathematical sciences say nothing of the beautiful or the good are in error. For these sciences say and prove a great deal about them; if they do not expressly mention them, but prove attributes which are their results or their definitions, it is not true to say that they tell us nothing about them. The chief forms of beauty are order and symmetry and definiteness, which the mathematical sciences demonstrate in a special degree. And since these (e.g. order and definiteness) are obviously causes of many things, evidently these sciences must treat this sort of causative principle also (i.e. the beautiful) as in some sense a cause. But we shall speak more plainly elsewhere about these matters. < div id=“section144” class=“section” title=“4”> 4 So much then for the objects of mathematics; we have said that they exist and in what sense they exist, and in what sense they are prior and in what sense not prior. Now, regarding the Ideas, we must first examine the ideal theory itself, not connecting it in any way with the nature of numbers, but treating it in the form in which it was originally understood by those who first maintained the existence of the Ideas. The supporters of the ideal theory were led to it because on the question about the truth of things they accepted the Heraclitean sayings which describe all sensible things as ever passing away, so that if knowledge or thought is to have an object, there must be some other and permanent entities, apart from those which are sensible; for there could be no knowledge of things which were in a state of flux. But when Socrates was occupying himself with the excellences of character, and in connexion with them became the first to raise the problem of universal definition (for of the physicists Democritus only touched on the subject to a small extent, and defined, after a fashion, the hot and the cold; while the Pythagoreans had before this treated of a few things, whose definitions-e.g. those of opportunity, justice, or marriage-they connected with numbers; but it was natural that Socrates should be seeking the essence, for he was seeking to syllogize, and 1718