This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1884 edition. Excerpt: ...that they are only in the mind, that they are mere knowledge of some person; further, indeed, he did not go in the discussion of their nature, but he is contented with opposing them to the perishable flux of the sensible world as the truly being (ovtcd? Ov), as the independent being (ov avrb Ka9' avro), and ...
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This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1884 edition. Excerpt: ...that they are only in the mind, that they are mere knowledge of some person; further, indeed, he did not go in the discussion of their nature, but he is contented with opposing them to the perishable flux of the sensible world as the truly being (ovtcd? Ov), as the independent being (ov avrb Ka9' avro), and the unchangeable (ovSeirore ovSafirj ovSafico; aXKolataiv ovSefilav kvSexpfievov). If Aristotle strives after more precise definition by calling the Ideas odaiai, the later Platonists and the Neo-Platonic school on the other hand conceived the Ideas as eternal thoughts of the Deity. Both interpretations it is probable were in the mind of Plato himself; for although the eternal thoughts of the Deity cannot be substances in the modern sense of the phrase, yet it is no contradiction at all to call them ovaiai in the Aristotelian sense, just because they are eternal thoughts of the Deity, therefore have an essential being for ever self-identical. Certainly Plato would never have allowed that they are a knowledge, that they are conscious thoughts of Deity, for thereby they would be altogether deprived of their objectivity, which was the chief point to him. When Plato identifies the Idea with the Divine Eeason, this can only mean that, by a very explicable license of speech, he identified the essential being with its sole eternal activity. It is clear, therefore, that we have to understand by the Platonic ideas eternal unconscious thoughts (of an impersonal Being), where the "eternal" does not mean an endless duration, but that which is out of time, elevated beyond all time. For us too the unconscious presentation is an extra-temporal, unconscious, intuitive Thought, which represents to consciousness an altogether objective essentiality....
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