Seite - 1719 - in The Complete Aristotle

‘what a thing is’ is the starting-point of syllogisms; for there was as yet none of the dialectical power which enables people even without knowledge of the essence to speculate about contraries and inquire whether the same science deals with contraries; for two things may be fairly ascribed to Socrates- inductive arguments and universal definition, both of which are concerned with the starting-point of science):-but Socrates did not make the universals or the definitions exist apart: they, however, gave them separate existence, and this was the kind of thing they called Ideas. Therefore it followed for them, almost by the same argument, that there must be Ideas of all things that are spoken of universally, and it was almost as if a man wished to count certain things, and while they were few thought he would not be able to count them, but made more of them and then counted them; for the Forms are, one may say, more numerous than the particular sensible things, yet it was in seeking the causes of these that they proceeded from them to the Forms. For to each thing there answers an entity which has the same name and exists apart from the substances, and so also in the case of all other groups there is a one over many, whether these be of this world or eternal. Again, of the ways in which it is proved that the Forms exist, none is convincing; for from some no inference necessarily follows, and from some arise Forms even of things of which they think there are no Forms. For according to the arguments from the sciences there will be Forms of all things of which there are sciences, and according to the argument of the ‘one over many’ there will be Forms even of negations, and according to the argument that thought has an object when the individual object has perished, there will be Forms of perishable things; for we have an image of these. Again, of the most accurate arguments, some lead to Ideas of relations, of which they say there is no independent class, and others introduce the ‘third man’. And in general the arguments for the Forms destroy things for whose existence the believers in Forms are more zealous than for the existence of the Ideas; for it follows that not the dyad but number is first, and that prior to number is the relative, and that this is prior to the absolute-besides all the other points on which certain people, by following out the opinions held about the Forms, came into conflict with the principles of the theory. Again, according to the assumption on the belief in the Ideas rests, there will be Forms not only of substances but also of many other things; for the concept is single not only in the case of substances, but also in that of non- substances, and there are sciences of other things than substance; and a thousand other such difficulties confront them. But according to the necessities of the case and the opinions about the Forms, if they can be shared in there must be Ideas of substances only. For they are not shared in 1719