The theory now stated is the only one, yet given, which justifies predication as a legitimate process, with a predicate different from the subject.
Let those refute this explanation, who can do so (continues the Eleate), or let them propose a better of their own, if they can: if not, let them allow the foregoing as possible.[75] Let them not content themselves with multiplying apparent contradictions, by saying that the same may be in some particular respect different, and that the different may be in some particular respect the same, through this or the other accidental attribute.[76] All these sophisms lead but to make us believe — That no one thing can be predicated of any other — That there is no intercommunion of the distinct Forms one with another, no right to predicate of any subject a second name and the possession of a new attribute — That therefore there can be no dialectic debate or philosophy, which is all founded upon such intercommunion of Forms.[77] We have shown that Forms do really come into conjunction, so as to enable us to conjoin, truly and properly, predicate with subject, and to constitute proposition and judgment as taking place among the true Forms or Genera. Among these true Forms or Genera, Non-Ens is included as one.[78]
[75] Plato, Sophist. p. 259 A-C. ὃ δὲ νῦν εἰρήκαμεν εἶναι τὸ μὴ ὄν, ἢ πεισάτω τις ὡς οὐ καλῶς λέγομεν ἐλέγξας, ἢ μέχρι περ ἂν ἀδυνατῇ, λεκτέον καὶ ἐκεῖνῳ καθάπερ ἡμεῖς λέγομεν … τὸ ταῦτα ἐάσαντα ὡς δυνατά.…
The language of the Eleate here is altogether at variance with the spirit of Plato in his negative or Searching Dialogues. To say, as he does, “Either accept the explanation which I give, or propose a better of your own” — is a dilemma which the Sokrates of the Theætêtus, and other dialogues, would have declined altogether. The complaint here made by the Eleate, against disputants who did nothing but propound difficulties — is the same as that which the hearers of Sokrates made against him (see Plato, Philêbus, p. 20 A, where the remark is put into the mouth, not of an opponent, but of a respectful young listener); and many a reader of the Platonic Parmenidês has indulged in the complaint.
[76] Plato, Sophist. p. 259 D. ἐκείνῃ καὶ κατ’ ἐκεῖνο ὅ φησι τούτων πεπονθέναι πότερον.
[77] Plato, Sophist. p. 259 B, E. διὰ γὰρ τὴν ἀλλήλων τῶν εἰδῶν συμπλοκὴν ὁ λόγος γέγονεν ἡμῖν. 252 B: οἱ μηδὲν ἐῶντες κοινωνίᾳ παθήματος ἑτέρου θάτερον προσαγορεύειν.
[78] Plato, Sophist. p. 260 A. πρὸς τὸ τὸν λόγον ἡμῖν τῶν ὄντων ἕν τι γενῶν εἶναι. 258 B: τὸ μὴ ὂν βεβαίως ἐστὶ τὴν αὑτοῦ φύσιν ἔχον.
Enquiry, whether the Form of Non-Ens can come into intercommunion with the Forms of Proposition, Opinion, Judgment.
The Eleate next proceeds to consider, whether these two Genera or Forms — Proposition, Judgment, Opinion, on the one hand, and Non-Ens on the other — are among those which may or do enter into partnership and conjunction with each other. For we have admitted that there are some Forms which cannot come into partnership; and the Sophist against whom we are reasoning, though we have driven him to concede that Non-Ens is a real Form, may still contend that it is one of those which cannot come into partnership with Proposition, Judgment, Opinion — and he may allege that we can neither embody in language, nor in mental judgment, that which is not.[79]
[79] Plato, Sophist. p. 260 C-D-E.