Plato, Souls, and Motions by Brian D. Prince

By Brian D. Prince

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64 Those reading them as Forms or immanent Forms include Gerson (2003, p. 176 n. 43), Rowe (1993, p. 256), Dixsaut (1991, p. 156). Those taking them as individuals include Ebert (2004, pp. 383–384). 47 unless it proves the immortality of individual souls, so on this basis it is argued that individual items must also be Form-bringers, at least sometimes, and even if some examples in the text are clearly transcendent Forms. By my count opinion on this point is evenly split. 66 So we need not say more about this type of reading, and can turn our attention to the alternative, holding that Form-bringers can be both individuals and Forms.

Most agree that this is an unambiguous reference to the transcendent Form of Three. Hackforth (1955, p. 152) takes the expression to refer to the immanent form of threeness, a suggestion rejected by Gallop (1975, p. 206). Dixsaut (1991, p. 391 n. 310) also understands it as the transcendent Form. 62 Numbers involve a special complication, in that Plato is thought by some to have distinguished a separate metaphysical category for them. If so, the Form Three might be occupying the number three rather than a set of three sensible things.

A baby elephant, for example, is small for an elephant, but large compared with many other groups. Relational adjectives are those that require that we fill in more than one place to get a complete expression. ” (Smyth 1920, §2069, emphasis added) Crivelli’s argument depends on claiming that his reading of the participle is the only correct one; if ambiguity is admitted in the way this participle functions, it supports my reading. 40 The argument to restrict the range of Forms based on the compresence of opposites is also found in McCabe (1994, p.

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