Introduction to the Philosophy and Writings of Plato

by Thomas Taylor

The Intelligible, [Greek: To noeton]. This word in Plato and Platonic writers has a various signification: for, in the first place, whatever is exempt from sensibles, and has its essence separate from them, is said to be intelligible, and in this sense soul is intelligible. In the second place, intellect, which is prior to soul, is intelligible. In the third place, that which is more ancient than intellect, which replenishes intelligence and is essentially perfective of it, is called intelligible; and this is the intelligible which Timaeus in Plato places in the order of a paradigm, prior to the demiurgic intellect and intellectual energy. But beyond these is the divine intelligible, which is defined according to divine union and hyparxis. For this is intelligible as the object of desire to intellect, as giving perfection to and containing it, and as the completion of being. The highest intelligible, therefore, is that which is the hyparxis of the gods; the second, that which is true being, and the first essence; the third, intellect, and all intellectual life; and the fourth, the order belonging to soul.

Logismos, reasoning. When applied to divinity as by Plato in the Timaeus, signifies a distributive cause of things.

On account of which; with reference to which; through which; according to which, from which; or in which; viz. [Greek: di o, uph' ou, di ou, kath' o, ex ou]. By the first of these terms, Plato is accustomed to denominate the final cause; by the second the paradigmatic; by the third, the demiurgic; by the fourth, the instrumental; by the fifth, form; and by the sixth, matter.

Orectic. This word is derived from [Greek: orexis], appetite.

Paradigm, [Greek: paradeigma]. A pattern, or that with reference to which a thing is made.

The perpetual, [Greek: to aidion]. That which subsists forever, but through a connection with time.

A Politician, [Greek: politikos]. This word, as Mr. Sydenham justly observes in his notes in the Rivals, is of a very large and extensive import as used by Plato, and the other ancient writers on politics: for it includes all those statesmen or politicians in aristocracies and democracies, who were, either for life, or for a certain time, invested with the whole or a part of kingly authority, and the power thereto belonging. See the Politicus.

Prudence, [Greek: Phronesis]. This word frequently means in Plato and Platonic writers, the habit of discerning what is good in all moral actions, and frequently signifies intelligence, or intellectual Perception. The following admirable explanation of this word is given by Jamblichus Prudence having a precedaneous subsistence, receives its generation from a pure and perfect intellect. Hence it looks to intellect itself, is perfected by it, and has this as the measure and most beautiful paradigm of all its energies. If also we have any communion with the gods, it is especially effected by this virtue; and through this we are in the highest degree assimilated to them. The knowledge too of such things as are good, profitable, and beautiful, and of the contraries to these, is obtained by this virtue; and the judgment and correction of works proper to be done are by this directed. And in short it is a certain governing leader of men, and of the whole arrangement of their nature; and referring cities and houses, and the particular life, of every one to a divine paradigm, it forms them according to the best similitude; obliterating some things and purifying others. So that prudence renders its possessors similar to divinity. Jamblic. apud. Stob. p. 141.

Psychical, [Greek: psychikos]. Pertaining to soul.

Science. This word is sometimes defined by Plato to be that which assigns the causes of things; sometimes to be that the subjects of which have a perfectly stable essence; and together with this, he conjoins the assignation of cause from reasoning. Sometimes again he defines it to be that the principles of which are not hypotheses; and, according to this definition, he asserts that there is one science which ascends as far as to the principle of things. For this science considers that which is truly the principle as unhypothetic, has for its subject true being, and produces its reasonings from cause. According to the second definition, he calls dianoetic knowledge science; but according to the first alone, he assigns to physiology the appellation of science.