Dr WHEWELL, on the PLATONIC THEORY OF IDEAS. 103 



Theory of Ideas, before you have gone through a proper intellectual discipline. The impulse 

 which urges you to such speculations is admirable — is divine. But you must exercise yourself 

 in reasoning which many think trifling, while you are yet young ; if you do not, the truth will 

 elude your grasp." Socrates asks submissively what is the course of such discipline : Parmenides 

 replies, " The course pointed out by Zeno, as you have heard." And then, gives him some 

 instructions in what manner he is to test any proposed Theory. Socrates is frightened at 

 the laboriousness and obscurity of the process. He says, " You tell me, Parmenides, of an 

 overwhelming course of study ; and I do not well comprehend it. Give me an example of 

 such an examination of a Theory." " It is too great a labour," says he, " for one so old as I 

 am." " Well then, you, Zeno," says Socrates, " will you not give us such an example.?" Zeno 

 answers, smiling, that they had better get it from Parmenides himself; and joins in the peti- 

 tion of Socrates to him, that he will instruct them. AH the company unite in the request. 

 Parmenides compares himself to an aged racehorse, brought to the course after long disuse, and 

 trembling at the risk; but finally consents. And as an example of a Theory to be examined, 

 takes his own Doctrine, that All Things are One, carrying on the Dialogue thenceforth, not 

 with Socrates, but with Aristoteles (not the Stagirite, but afterwards one of the Thirty), whom 

 he chooses as a younger and more manageable respondent. 



The discussion of this Doctrine is of a very subtle kind, and it would be difficult to 

 make it intelligible to a modern reader. Nor is it necessary for my purpose to attempt to do 

 so. It is plain that the discussion is intended seriously, as an example of true philosophy; 

 and each step of the process is represented as irresistible. The Respondent has nothing to say 

 but Yes; or No; How so? Certainly; It does appear; It does not appear. The discussion is 

 carried to a much greater length than all the rest of the Dialogue; and the result of the rea- 

 soning is summed up by Parmenides thus : " If One exist, it is Nothing. Whether One exist 

 or do not exist, both It and Other Things both with regard to Themselves and to Each other. 

 All and Everyway are and are not, appear and appear not." And this also is fully assented 

 to; and so the Dialogue ends. 



I shall not pretend to explain the Doctrines there examined that One exists, or One does 

 not exist, nor to trace their consequences. But these were Formulae, as familiar in the Eleatic 

 school, as Ideas in the Platonic ; and were undoubtedly regarded by the Megaric contempo- 

 raries of Plato as quite worthy of being discussed, after the Theory of Ideas had been over- 

 thrown. This, accordingly, appears to be the purport of the Dialogue; and it is pur- 

 sued, as we see, without any bitterness towards Socrates or his disciples ; but with a persuasion 

 that they were poor philosophers, conceited talkers, and weak disputants. 



The external circumstances of the Dialogue tend, I conceive, to confirm this opinion, that 

 it is not Plato's. The Dialogue begins, as the Republic begins, with the mention of a 

 Cephalus, and two brothers, Glaucon and Adimantus. But this Cephalus is not the old man 

 of the Piraeus, of whom we have so charming a picture in the opening of the Republic. He 

 is from Clazomense, and tells us that his fellow-citizens are great lovers of philosophy ; a 

 trait of their character which does not appear elsewhere. Even the brothers Glaucon and 

 Adimantus are not the two brothers of Plato who conduct the Dialogue in the later books 

 of the Republic: so at least Ast argues, who holds the genuineness of the Dialogue. This 



