Further, besides sensible things and Forms he says there are the objects of mathematics, which occupy an intermediate position, differing from sensible things in being eternal and unchangeable, from Forms in that there are many alike, while the Form itself is in each case unique.
Since the Forms were the causes of all other things, he thought their elements were the elements of all things. As matter, the great and the small were principles; as essential reality, the One; for from the great and the small, by participation in the One, come the Numbers.
But he agreed with the Pythagoreans in saying that the One is substance and not a predicate of something else; and in saying that the Numbers are the causes of the reality of other things he agreed with them; but positing10 a dyad and constructing the infinite out of great and small, instead of treating the infinite as one, is peculiar11 to him; and so is his view that the Numbers exist apart from sensible things, while they say that the things themselves are Numbers, and do not place the objects of mathematics between Forms and sensible things. His divergence12 from the Pythagoreans in making the One and the Numbers separate from things, and his introduction of the Forms, were due to his inquiries13 in the region of definitions (for the earlier thinkers had no tincture of dialectic), and his making the other entity14 besides the One a dyad was due to the belief that the numbers, except those which were prime, could be neatly15 produced out of the dyad as out of some plastic material. Yet what happens is the contrary; the theory is not a reasonable one. For they make many things out of the matter, and the form generates only once, but what we observe is that one table is made from one matter, while the man who applies the form, though he is one, makes many tables. And the relation of the male to the female is similar; for the latter is impregnated by one copulation, but the male impregnates many females; yet these are analogues16 of those first principles.
Plato, then, declared himself thus on the points in question; it is evident from what has been said that he has used only two causes, that of the essence and the material cause (for the Forms are the causes of the essence of all other things, and the One is the cause of the essence of the Forms); and it is evident what the underlying17 matter is, of which the Forms are predicated in the case of sensible things, and the One in the case of Forms, viz. that this is a dyad, the great and the small. Further, he has assigned the cause of good and that of evil to the elements, one to each of the two, as we say some of his predecessors18 sought to do, e.g. Empedocles and Anaxagoras.
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1 distinguished | |
adj.卓越的,杰出的,著名的 | |
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2 doctrines | |
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
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3 flux | |
n.流动;不断的改变 | |
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4 ethical | |
adj.伦理的,道德的,合乎道德的 | |
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5 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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6 applied | |
adj.应用的;v.应用,适用 | |
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7 entities | |
实体对像; 实体,独立存在体,实际存在物( entity的名词复数 ) | |
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8 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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9 participation | |
n.参与,参加,分享 | |
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10 positing | |
v.假定,设想,假设( posit的现在分词 ) | |
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11 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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12 divergence | |
n.分歧,岔开 | |
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13 inquiries | |
n.调查( inquiry的名词复数 );疑问;探究;打听 | |
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14 entity | |
n.实体,独立存在体,实际存在物 | |
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15 neatly | |
adv.整洁地,干净地,灵巧地,熟练地 | |
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16 analogues | |
相似物( analogue的名词复数 ); 类似物; 类比; 同源词 | |
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17 underlying | |
adj.在下面的,含蓄的,潜在的 | |
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18 predecessors | |
n.前任( predecessor的名词复数 );前辈;(被取代的)原有事物;前身 | |
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