devoid of all scientific basis in itself ; METAPHYSICS 315 that it leads in its results to difficulties and contradictions absolutely insoluble, and that instead of explaining the world of phenomena, it makes them impossible. He holds that the hypothesis of the Ideas is not established ; of the Platonic arguments for it, there is not one that is not open to decisive objections. 1 The ends that Plato sought there<strong>by</strong> to attain are and must be attainable otherwise. The content of each of these Ideas is, indeed, exactly the same as the corresponding thing of which it is said to be ' the Idea ; ' for in the conception of the ideal man, of man as such, exactly the same marks are included as in the conception of man in the ordinary sense, there being no difference between the two beyond the addition of the word ' ideal ' (to avro). 2 In this view, the Ideas appear as nothing more than a needless reduplication of the world of things, and the introduction of the Ideas to explain things is to Aristotle as if a man who could not count in small numbers should attempt to count in large ones. 3 But even apart from the failure of proof, the Ideal Theory is in his view in itself untenable ; 1 for Substance cannot Cf. Metaph. i. 9, 990, b, 8 yap eKeivoi ovdev &\\o ino'ovv, % sqq. xiii. 4, 1079, a. avBpdirovs aibiovs, oS6' ovroi to tlSii 2 Metaph. iii. 2, 997, b, 5 : a.x\' % aitrdirra aiSia. Similarly iroWaxv s ' 1x6'''-' Sv(TKo\lav, Metapli. vii. 16, 1040, b, 32: ovBevbs ?ittov &tottov rb tpdvat fiev ttoiovo'li' oZv [ras ideas] txs avras eival Ttvas (pfoeis irapa ras eV tm t$ eXSei tois (pdapro'is, a : jTodv8punrov oupavu>, Tavras 5e ras auras (pdi/aL Kal aiirdiinrov, irpocrrtdevrts to?s Tins alffBijTo'is irXfy in to. fiev aicrdTjTo7s rb pf/^ta rb avrb. Ibid. aiSia. to 5i (pBaprd • abrb yap av- xiii. 9, 1086, b, 10 of. Eth. N. i. 8p
; ' METAPHYSICS 317 and these sometimes of opposite kinds. 1 Or again, if the Idea is to be Substance, it cannot at the same time be a general concept 2 for it is individual things, but an individual itself not the unity of many among other individuals. 3 Conversely, the things of which it is predicated could not be true subjects. 4 Of Ideas of this kind any defiuition would be as impossible as it is of other individuals, 5 and since the Idea, like the individual, is numerically one, it follows that one or other of the contradictory predicates <strong>by</strong> which we subdivide the genus must always be predicable of it, in which case it clearly cannot be itself the genus also. Aristotle considers the assertion that the Ideas contain the essence of things to be inconsistent with the view that they are at the same time incorporeal. He represents Plato as speaking sometimes of a matter of ' the Ideas ' (that being inconsistent with the notion that they are not in space 7 ), and as holding at other times that in the case of all natural objects matter and the process of becoming belongs to the essence and conception of them, in which case the conception of them cannot exist <strong>by</strong> itself separately. 8 Similarly, he argues that the ethical conceptions cannot be separated from 1 Metaph. vii. 13, 103!), a, 3, p. 215, svpra, from Categ. c. 2. c. 14; cf. c. 8, 1033, b, 19, i. 9, 5 Metaph. vii. 15, 1040, a, 8- 991, a, 29, xiii. 9, 1085 a, 23. 27. •' Metaph. xiii. 9, 108G, a, 32, ' Top. vi. 6, 143, b, 23. Length vii. 16, 1040, a, 26 sqq. cf. iii. 6, in itself must be either airfares 1003, a, 5. or irhdros Ix ", and then thagenus 3 Metapli. i. P, 992, b, 9, xiii. must be at once a species also. $,nt supra. ' Phys. iv. 1, 209, b, 33; cf * Metaph. vii. 6, 103l,b,15 ;cf. Zell. ibid. 556 sq., 628 sq. Eonitz and Schweglbb on th*s " Pfffs. ii. 2, 193 b, 35 i«qq. passage, and the citation at 318 <strong>ARISTOTLE</strong> their objects. There can be no ' Idea of the Good standing <strong>by</strong> itself, for the conception of the Good appears under all possible categories, and determines itself differently according to the different circumstances ; there are different sciences that deal with the aad as Good, so there are different kinds of good, among which there is, in fact, an ascending scale— a fact which of itself excludes the possibility of a commonldea existing <strong>by</strong> itself. 1 A further objection is that the theory of Ideas logically carried out would be a process ad infinitum : for if an Idea is always to be posited in every case where more things than one meet in a common definition, the common essence of the Idea and its phenomenon must always come in as a third term different from either of them. 2 Even if the Ideal Theory were better founded and 1 Eth. N. i. 4 (Eud. i. 8) ; of. pre- in a relation of Before and After, ceding notes. As to the principle and can consequently be included that what is Trp6repov and vtrrepon in no common generic concept, cannot be reduced to a common and therefore in no idea, but generic concept, see Polit. iii. 1, (1096, b, 25 sqq.) only in a rela- 1 275, a, 34 sqq. (Zell., i bid, 571 tion of analogy. (Vide supra, p. sq.). On the same principle in 276 sqq.) Eth. Nie. he. ait. Aristotle remarks ''MetaphA. 9, 991, a, 2, vii. in criticising the 'Idea of the 13,1039, a, cf. vii. 6, 2, 1031, b, 28. Good,' that the upholders of the Aristotle expresses this objection doctrine of Ideas themselves say here <strong>by</strong> sayingthat the doctrine of that there is no Idea of that Ideas leads to the rplros ii/Spawos. which stands in the relation of Cf. Zell., Plat. Stud. p. 257, and Before and After; but this is Ph. d. Gr.pt. i. p. 623, 5. He actually the case with the Good, finds the parallel of ' the rp'ros for it is found in all the cate- &vBpanros (which, however, is gories: e.g., a substantial good equally true of the ideas themis the Divinity and Reason, a selves, cf. Soph. El,, c. 22, 178, b, qualitative good is Virtue, a 36) in the change of the uniquantitive good is Measure, a versal into an individual of the relative good is the Useful, &c. same name. Thus, these different Goods stand
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