Page:Works of Plato his first fifty-five dialogues (Taylor 1804) (Vol 3 of 5) (IA Vol3worksofplato00plat).pdf/12

 INTRODUCTION TO 4

the first of which is adapted to youth, and is useful for the purpose of rousing their intellect which is, as it were, in a dormant state; for it is a true exercise of the eye of the soul in the speculation of things, leading forth through opposite positions the essential impression of reasons which it contains, and considering not only the divine path, as it were, which conducts to truth, but exploring whether the deviations from it contain any thing worthy of belief; and, lastly, Simulating the all-various conceptions of the foul. But the second energy takes place when intellect: rests from its former investigations, as becoming most familiar with the speculation of beings, and beholds truth itself firmly established upon a pure and holy foundation. And this energy, according to Socrates, by a progression through ideas, evolves the whole of an intelligible nature, till it arrives at that which is first ; and this by analysing, defining, demonstrating, and dividing, proceeding upwards and downwards, till, having entirely investigated the nature of intelligibles, it raises itself to a nature superior to beings. But the soul being perfectly established in this nature, as in her paternal port, no longer tends to a more excellent object of desire, as she has now arrived at the end of her search : and you may say that what is delivered in the Phaædrus and Sophista is the employment of this energy, giving a twofold division to some, and a four- fold to other operations of the dialectic art; and on this account it is assigned to such as philosophize purely, and no longer require preparatory exercise, but nourish the intellect of their soul in pure intellection. But the third energy, which is exhibitive according to truth, purifies from twofold ignorance when its reasons are employed upon men full of opinion ; and this is spoken of in the Sophista." So that the dialectic energy is triple, either subsisting through opposite arguments, or alone unfolding truth, or alone confuting falsehood.   Parmenides by means of this dialectic perfects the conceptions of Socrates about ideas. For, as Proclus well observes, the mode of discourfe is every where obstetric, but does not confute ; and is explorative, but not defensive. But it differs, considered as sometimes proceeding from on high to such. things as are last, and sometimes ascending from sensible particulars to such reasons as are accommodated to divine causes; but, according to each of these, it elevates Socrates, calls forth his native conceptions concerning ideas, and causes them to possess an expanded distinction. And in this re-

spect*