Particulars, doctrine of Herakleitus, i.29;the one in the many, and many in one, aim of philosophy,407;Herakleitean flux true of, but not of Ideas, iii.320;universals amidst,257;and universals, different dialogues compared,ib.;difficulties about one and many,339;natural coalescence of finite and infinite,340;illustration from speech and music,342;explanation insufficient,343;no constant truth in, iv.3n.;fluctuate,50;ordinary men discern only,49,51;seePhenomena.
Pascal, on KingNomos, i.381n.;Cartesian theory, ii.401n.;justice, i.231n.;authority, iv.232.
Πάθη, must be known after οὐσία, ii.243n.
Pathologyof Plato, compared with Aristotle and Hippokrates, iv.260.
Pausanias, the gods jealousy, iv.164n.
Peloponnesianwar, iii.406.
Pentateuch, allegorical interpretation of, iv.157n.;relation to Greek schemes,256.
Pentathlos, the, ii.114;expert of Plato and Aristotle,119n.
Perceptand concept, relative, iii.75;prior to the percipient,76n.
Perception, doctrine of Parmenides, i.26;Empedokles,44;Theophrastus,46n.;Anaxagoras, opposed to Empedokles,58;Diogenes of Apollonia,62;Demokritus,77;Plato, iii.159;different views of Plato,163;sensible, province wider inPolitikusthanTheætêtus,256;knowledge is sensible,111,113,154,173n.;identified withHomo Mensura,123,162n.;sensible perception does not include memory,157;argument from analogy of seeing and not seeing at the same time,ib.;knowledge lies in the mind’s comparisons respecting sensibleperceptions,161;difference from modern views,162;objects of conception and of, comprised in Plato’sens,229,231.
Pergamus, library of, i.270n.,280n.
Periander, iv.7.
Περιέχον of Herakleitus, i.35n.;compared with Nous of Anaxagoras,56n.
Perikles, upheld the claims of intellect, ii.373;rhetorical power,370,371.
Peripateticschool at the Lykeum, i.269;change after death of Theophrastus,272;loss of library,270;seeLykeum.
Persianand Spartan kings eulogised, ii.8;and Athens compared, iv.312;invasion,311,313;customs blended with Spartan inCyropædia, i.222;government,235.
Phædonthe Eretrian, i.148.
Phædon, the, authenticity, i.334n.;first dialogue disallowed upon internal grounds,288;date,309-313,315, ii.377n.;affirmative and expository,377;much transcendental assertion, iii.56;purpose, ii.382n.;antithesis and complement ofSymposion, iii.22;scenery and interlocutors, ii.377;Sokrates to the last insists on freedom of debate,379;value of exposition,398;no tripartite soul, antithesis of soul and body,384;life a struggle between soul and body,386,388,422;emotions, a degenerate appendage of human nature, iii.389;death emancipates, ii.386,388;yet soul may suffer punishment, inconsistency,415;philosophy gives partial emancipation,387;purification of soul,388, i.159;inseparable conjunction of pleasure with pain, iii.38-9,71.;pleasures to be estimated by intelligence,375;pleasures of intelligence more valuable than of sense,ib.;courage of philosopher and ordinary citizens, different principles, ii.308n.;the soul a mixture, refuted,390;soul’s pre-existence admitted,ib., iii.122;soul isessentiallyliving and therefore immortal, ii.413;proof of immortality includes pre-existence of all animals, and metempsychosis,414;depends on assumption of Ideas,412;metempsychosis of ordinary men only,387,415,425;Plato’s demonstration fails, iii.16;not generally accepted, ii.426;Sokrates’ intellectual development,391;turned on different views as to a true cause,398;illustration of Comte’s three stages of progress,407;Sokrates’ early study,391;genesis of knowledge,ib.;first doctrine of Cause, rejected,ib.,399;second doctrine, from Anaxagoras,393,401,403;doctrine laid down inPhilêbus,407n.;Anaxagoras did not carry out his principle,394,407;Anaxagoras’nous, as understood by Sokrates,402n.;causes efficient and co-efficient,394,400;third principle, assumption of Ideas as separate entia,396,403,407, iv.239n.;multitude of ideas, ii.410;the only causes,396;truth resides in ideas,411;discussion of hypothesis, and of its consequences, distinct,397,411;ultimate appeal to extremely general hypothesis,ib.;Sokrates’ equanimity before death,416,417;Sokrates’ soul — islands of the blest,416;Sokrates’ last words and death,417;burial,416;compared withApology, i.422n., ii.419-21;Symposion,382, iii.16-19;Menon, ii.249;Phædrus,ib., iii.16-19;Politikus,262,265n.;Republic, ii.383,412,414n.;Timæus,383,407n.,411-12.
Phædrus, its date, i.263,304-10,313-4,315,319,ib.n.,323,326n.,327,330, ii.227,228n., iii.36n.,38;ancient criticism on, i.319n.;considered by Tennemann as keynote of series,302;assumptions of Schleiermacher inadmissible,319,329n.;much transcendental assertion, iii.56;Eros differently understood, necessity for definition,29;derivation of ἔρως,308n.;of μαντικὴ and οἰωνιστική,310n.;Eros, a variety of madness,11;Eros disparaged, then panegyrised, by Sokrates,ib.;mythe of pre-existent soul,12,14n.;soul’s κνῆσις compared to children’s teething,399n.;reminiscence of the Ideas,13,17, iv.239n.;operation of pre-natal experience on man’s intellectual faculties, iii.13;reminiscence kindled by aspect of physical beauty, ii.422, iii.4,14;debate on Rhetoric,26;Sokrates’ theory, all persuasion founded on a knowledge of the truth,28;writing and speaking, as art,27;is it teachable by system,28;Sokrates compares himself with Lysias,29;Lysias unfairly treated in,47-8,408,410n.,411n.;Sokrates’ reason for attachment to dialectic,258n.;the two processes of dialectic,29,39;exemplified in Sokrates’ discourses,29;essential to genuine rhetoric,30,34;rhetoric as a real art, is comprised in dialectic,30,34;analogy to medical art,31;includes a classification of minds and discourses, and their mutual application,32,41,45;books and lectures useless,33,34,49,51,53-5;mayremind,33,50;rhetorician must acquire real truth,33,34;theory more Platonic than Sokratic,38;rhetorician insufficiently rewarded,33;dialectician alone can teach,37;idéal, cannot be realised,51;except under hypothesis of pre-existence and reminiscence,52;dialectic teaches minds unoccupied, rhetoric minds pre-occupied,40;Plato’sidéala philosophy, not an art, of rhetoric,45;unattainable,42,46;comparison with the rhetorical teachers,44;charge against rhetorical teachers not established,47;compared withRepublic,Gorgias,Euthydêmus, ii.229;Menon,249;Phædon,ib.,423, iii.17-8, iv.239n.;Symposion, iii.1,11,15,17-19;Sophistês,257;Politikus,ib.,265n.;Philêbus,398;TimæusandKritias,53;Leges, iv.324.
Phenicians, iv.330n.,352;appetite predominant in,38.
Phenomena, early Greek explanation of, by polytheism, i.2;doctrine of Xenophanes,18;Parmenides,20,24,66;of Parmenides, the object of modern physics,23n.;of Parmenides contain only probability, not truth,24;doctrine of Zeno,93;Leontine Gorgias,104n.;Herakleitus,29;Anaxagoras,59n.;Demokritus,68;Kyrenaics,197;the Ideas not fitted on to, iii.78;Aristotle, i.24n.;seeParticulars.
Philêbus, authenticity, iii.369n.;date, i.307-9,311-3,315, iii.369n.;peculiarity,382;illustrates logical partition,254,344;merit as a didactic composition,365,368n.;method contrasted withTheætêtus,335n.;recent editions,365n.;reading in p. 17a,341n.;subject and persons,334;protest against Sokratic elenchus,335;happiness and good used as correlative terms,ib.;good, object of universal desire,ib.,371,392n.;what mental condition will ensure happiness,335;is it pleasure or wisdom,ib.,337;pleasures, and opposite cognitions, unlike each other,336,396;is good intense pleasure without any intelligence,338;or intelligence without pleasure or pain,339;such a life conceivable, at least second-best,349;Plato inconsistent in putting the alternative,372;emotions, a degenerate appendage of human nature,389;contrast with other dialogues,398;good atertium quid,339,361;pleasure, of the infinite, intelligence a combining cause,347;intelligence the determining, pleasure the indeterminate,348, iv.221;intelligence postulated by the Hedonists, iii.374;analogy of intelligence and pleasure,360;intelligence more cognate to good than pleasure is,348,361;pain, disturbance of system’s fundamental harmony, pleasure the restoration,348;pleasure pre-supposes pain,349;except in the derivative pleasures of memory and expectation,ib.;desire presupposes a bodily want and memory of previous satisfaction,350;true pleasures attached to true opinions,351;can pleasure be true or false,286n.,351,352,356,380,ib.n.,382;false pleasures are pleasures falsely estimated,353,369n.;to Plato the absolute the only real,385;true pleasures of beautiful colours, odours, sounds, acquisition of knowledge, &c.,356;pure pleasures admit of measure,357;directive sovereignty of measure,391,393;pleasure not identical with ἀλυπία,353,377;theory of pleasure-haters, partly true,354;allusion in οἱ δυσχερεῖς,389n.;intense pleasures connected with bodily or mental distemper,355,391;but more pleasure in health,356;intense pleasures not compatible with cognition,362;same view enforced by Hedonists,378,387n.;Aristotle on,376n.;drama, feelings excited by — φθόνος,355n.;pleasure is generation, therefore not an End, nor the Good,357;Aristippus and Aristotle on,378n.;pleasure is an end, and cannot be compared with intelligence, a means.373,377n.;Plato’s doctrine not defensible against pleasure-haters,387,390n.;Sokrates differs little from pleasure-haters,389;gods and kosmos free from pleasure and pain,ib.;comparison of man to kosmos unnecessary and confusing,367;forced conjunction of kosmology and ethics,391;difficultiesabout one and many,339;natural coalescence of finite and infinite,340;illustration from speech and music,342;explanation insufficient,343;classes between one and infinite many often overlooked,341;Plato enlarges Pythagorean doctrine,368;but feebly applies,369;quadruple distribution of existences,346;varieties of intelligence, classified,358;dialectic the purest,360;classification of true and false, how applied to cognitions,394;difference from other dialogues,395;rhetoric superior in usefulness and celebrity,360,380;arithmetic and geometry are two-fold,359,394;unchangeable essences of the kosmos rarely studied,361;good a mixture,ib.;this good has not the unity of an idea, ii.407n., iii.365;all cognitions included,362;but only true, pure, and necessary pleasures,ib.;five graduated constituents of good,364,397;Plato’s in part an eclectic doctrine,366;blends ontology with ethics,ib.;does not satisfy the tests himself lays down,371;compared withEuthydêmus,374n.;Protagoras,379,391;Gorgias,379-81;Phædrus,398;Symposion,370n.,398;Parmenidês,97n.,340n.,343;Sophistês,369n.;Politikus,263,369n.;Republic,370,373n.,395;Timæus,397n.;Leges, iv.301.
Philo, etymologies, iii.308n.;hypothetical propositions, i.145n.;allegorical interpretation, iv.157n.
Philolaus, i.9.
Φίλον, πρώτον, seeAmabile primum.
Philosophers, ancient, common claim to universal knowledge, iii.219;charged with pride, i.153n.;secession from Athens,111n.;contrast of philosopher with practical men, ii.52,145n., iii.183,274, iv.51-4;uselessness in practical life due to not being called in by citizens,54;disparagement of half-philosophers, half-politicians, ii.224;forced seclusion of, iv.59;require a community suitable,ib.;philosophical aptitude perverted under misguiding public opinion,54;model city practicable if philosophy and political power united,47;divine men, iii.187;the fully qualified practitioner, ii.114,116,119;not wise, yet painfully feeling ignorance,181;value set by Sokrates and Plato on this attribute,190;dissenters, upheld,375;life, a struggle between soul and body,386;ascetic life,388, i.158;exempted from metempsychosis, ii.387,416,425;rewarded in Hades — mythe inGorgias,361;stages of intellectual development,391;value of exposition,398;Eros the stimulus to improving philosophical communion, iii.4,6;Sokrates as representative ofEros Philosophus,15,25;distinguished from ἰδιώτης, iv.104n.;not distinguishable from sophists, ii.210,211n.;alone can teach, iii.37,40;as expositors, teach minds unoccupied, as rhetoricians, minds pre-occupied,39;realisable only under hypothesis of pre-existence and reminiscence,52;alone grasp Ideas in reasoning,290n.;test of, the synoptic view, iv.76;compared with rhetors, iii.178;masters of debates,179;determine what forms admit of intercommunion,208;live in region ofens,ib.;contemplate unchangeable forms, iv.48;distinction of ordinary men and, illustrated by simile of Cave,67-70;distinctive marks of,51;no object in nature mean to, iii.61.
Philosophia primaof Aristotle, i.358n., iii.230n.,382.
Philosophy, is reasoned truth, i.vii-x;Ferrier on scope and purpose of,viiin.;necessarily polemical,viii;modern idea of, includes authoritative teaching, positive results, direct proofs,366;usually positive systems advocated, iii.70;difference of ancient and modern problems,52;chief point of divergence of modern schools, ii.409n.;its beginning, i.375n.,382, ii.404,407n.;free judgment the first condition for, i.382,395n., ii.368, iii.152n.;negative vein as necessary as affirmative for, i.130;preponderated in Plato’s age,123;early appearance of a few free thinkers in Greece,384;brought down from heaven by Sokrates,x;Greek, in its purity,xiv;Greek, characterised by multiplicity of individual authorities,84,90,340n.;advantages,90;contrasted with uniform tradition of Jews and Christians,384n.;early Christian view of, affected by Hebrew studies,xvn.;polytheism the first form of,2;Aristotle contrasts “human wisdom” with primitive theology,3n.;Indian,378n.;compared with Pre-Sokratic,107;analogy of Greek with Indian,160n.,162;difficulties of early, iii.184n.;opposition from prevalent views ofNature, &c., i.86;common repugnance to its rationalistic element,3,59-60,261n.,279n.,387n.,388,437,441, iv.57;encyclopædic character of Greek, iii.219;new epoch, by Plato’s establishment of a school, i.266;its march up to or down fromprincipia,403;the protracted study necessary, an advantage,ib.;definition first sought for inErastæ, ii.117;the perpetual accumulation of knowledge,112;a province by itself,119;the supreme art,120;to be studied by itself exclusively,229;claim oflocus standifor,367;relation to politics,224,227,229,230n.;comparative value of, and ofpractical(q.v.) life,365n.,368n.,ib., iii.182, i.204;antithesis of rhetoric and, ii.365;issue unsatisfactorily put by Plato,369;ancient quarrel between poetry and, iv.93,152,309;Aristotle on blending mythe with,255n.;gives a partial emancipation of soul, ii.386;analogy of Eros to, iii.10,11,14;Eros the stimulus to,18;different view,Phædon,Theætêtus,Sophistês,Republic,ib.;antithesis of emotion and science,61;ideas exist or philosophy impossible,68;should be confined to discussion among select minds, i.351;should not be taught at a very early age, iv.60,76;studies introductory to,70-75;difference inLeges,275n.;Plato’s remarks on effect of,207;Republiccontradicts other dialogues,207-11;Plato more a preacher than philosopher inRepublic,129,131;difference between theorist and preceptor,ib.;Plato’s altered tone in regard to, in later life,273.