By Edith Watson Schipper
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Extra info for Forms in Plato’s Later Dialogues
Sample text
E:'t'oc Myou; 201d). Here, doxa seems to have its earlier meaning of what is unfounded conjecture. In order to examine the meaning of logos, Socrates expounds and examines his "dream," where logos is a combination of names of simple elements which are themselves unexplained, unknowable, and merely perceptible THEAETETUS 27 (20re-202d). An examination of that definition shows that, just as letters must be known if the syllables they compose are, so elements must be known if the complexes they make up have an explanation and can be known.
Hence, we shall assume that the unlimited, the endless gradation of sensed qualities which is always "going on," corresponds to what may be epistemologically referred to as the flux of sensation. ~ iSv, which is otherness). So Aristotle would seem to have some justification in calling it not-being (Physics, Ig2a 6-8), provided he meant the former and not the latter. Though the unlimited would be that about which nothing can be said specifically, yet it could abstractly be considered as a class, and even referred to as the first of 1tocv't'cx 't'eX iSv't'cx.
Thus, the way to speak of individuals, for him, was by interrelating forms somehow descriptive of them. In the discussion of non-being, Plato often starts from things exemplifying a form to go on to consider the relations of the form it exemplifies. Thus, he says that we speak of something (·n) as not-large, and goes on with considering the form of otherness (257b). (Jo'te) and goes on to treat of the relations of the form, 'to X'XAOV {257d}. Then, he says that, since the form of the other exists, existence must be posited of its "parts," which probably loosely refers to its many different exemplifications in things, since a form has no parts.