scuss the question what on earth the Forms contribute to sensible things, either to those that are eternal or to those that come into being and cease to be. For they cause neither movement nor any change in them. But again they help in Hugo Campagnaro Drakter no wise either towards the knowledge of the other things (for they are not even the substance of these, else they would have been in them), or towards their being, if they are not in the particulars which share in them; though if they were, they might be thought to be causes, as white causes whiteness in a white object by entering into its composition. But this Ottawa Senators Lippikset argument, which first Anaxagoras and later Eudoxus and certain others used, is very easily upset; for it is not Real Madrid CF Drakter difficult to collect many insuperable objections to such a view.
But, further, all other things cannot come from the Forms in any of the usual senses of ‘from’. And to say that they are patterns and the other things share in them is to use empty words and poetical metaphors. For what is it Georges-Kevin N'Koudou Drakter that works, looking to the Ideas? And anything can either be, or become, like another without being copied from it, so that whether Socrates or not a man Socrates like might come to be; and evidently this might be so even if Socrates were eternal. And there will be several patterns of the same thing, and therefore several Forms; Samed Yesil Drakter e.g. ‘animal’ and ‘two-footed’ and also ‘man himself’ will be Forms of man. Again, the Forms are patterns not only sensible things, but of Forms themselves also; i.e. the genus, as genus of various species, will be so; therefore the same thing will be pattern and copy.
Again, it would seem Mallory Pugh Drakter impossible that the substance and that Ireland of which it is the substance should exist apart; how, therefore, could the Ideas, being the substances Henrik Zetterberg Pelipaita of things, exist apart? In the Phaedo’ the case is stated in this way-that the Forms are causes both of being and of becoming; yet when the Forms exist, still the things that share in them do not come into being, unless there is something to originate movement; and many other things come into being (e.g. a house or Jordi Alba Drakter a ring) of which we say there are no Forms. Clearly, therefore, even the other things can both be and come into being owing to such causes as produce the things just mentioned.
Again, if the Forms are numbers, how can they be causes? Is it because existing things are other numbers, e.g. one number is man, another is Socrates, another Callias? Why then are the one set of numbers causes of the other Blerim Dzemaili Drakter set? It will not make any difference even if the former are eternal and the latter are not. But if it is because things in this sensible world (e.g. harmony) are ratios of numbers, evidently the things between which they are ratios Blank Drakter are some one class of things. If, then, this — the matter — is some definite thing, evidently the numbers themselves too will be ratios of something to something else. E.g. Nikola Kalinic Drakter if Callias is a numerical ratio between fire and earth and water and air, his Idea also will be a number of certain other underlying things; and man hilinks:
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