Being and Not-Being: An Introduction to Plato’s Sophist by P. Seligman
By P. Seligman
The current monograph on Plato's Sophist constructed from sequence of lectures given over a few years to honours and graduate phi losophy periods within the college of Waterloo. it really is was hoping that it'll turn out an invaluable consultant to somebody attempting to come to grips with, and achieve a point of view of Plato's mature inspiration. even as my learn is addressed to the professional, and i've thought of on the applicable areas a great deal of the scholarly literature that has seemed over the past thirty years. during this connection I remorse that a number of the pub lications which got here to my discover after my paintings used to be considerably accomplished (such as KamIah's and Sayre's) haven't been pointed out in my dialogue. As few philosophy scholars these days are acquainted with Greek i've got (except in a couple of footnotes) translated in addition to transliterated all Greek phrases. Citations from Plato's textual content persist with Cornford's admirable trans lation as heavily as attainable, even though the reader will locate a few major deviations. the main impressive of those matters the most important be aware on which i've got rendered all through as "being," therefore heading off Cornford's "existence" and "reality" which are inclined to prejudge the problems which the discussion raises.
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Additional info for Being and Not-Being: An Introduction to Plato’s Sophist
We could not say, as we have just done, that motion and rest have a share in being. Indeed the whole history of philosophy down to 6 On forms as concepts, see § I, p. 2 above. 47 Plato's own day would stand condemned, insofar as its doctrines had been expressed in synthetic statements. This, however, is not the Stranger's approach. , would be meaningless. ). It is obvious that ontological relations are here considered as logically prior to our statements about them. And it is on these terms that the Stranger now refers to the "late learners", who will not allow one thing to share in the quality of another, and so be called by its name (252 Bg-IO).
All three alternatives are inconsistent with the hot and cold dualism to which they are offered. Plato's alternatives seem to rest on three assumptions: (I) The assumption that any name must refer to something (cp. pp. 13, 14, IS above); and "being" is treated as a name. , either to one alongside the two, or to either the one or the other of the two, or to the two together whereby they are welded into one. , either h or c or (h + c) or another thing coordinate with hand c. 4 If Plato had not made assumption (3) on behalf of Anaximander,5 he might have come to his rescue, as Corn ford (1935), p.
S Not mindful of his own similes, Plato has taken Parmenides' image as referring to an entity instead of comprehending it symbolically. The sphere in Parmenides' thinking is the prototype of homogeneity and uniformity, not an aggregate of constituent parts. This is the terminology usually reserved for Platonic forms. , cannot be two names of a single thing. STaking ekeinou (245 C2), with Cornford contra Moravcsic (1962, p. 31 n. 3) as referring to hen, not to holon. , whether being can be one and whole in virtue of being [merely] affected by unity.