Eretrian
school, transcendental, not ethical, i. 121;
qualities non-existent without the mind, iii. 74 n.;
Phædon, i. 148;
Menedêmus, ib.,
149.
Eristic
and dialectic, ii. 221
n.;
Aristotle’s definition, 210.
Eros,
differently understood, necessity for definition, iii. 29;
derivation, 308
n.;
contrast of Hellenic and modern sentiment, 1;
erotic dialogues, Phædrus and Symposion,
ib.;
as conceived by Plato,
ib., 4, 11;
inconsistent with expulsion of poets, 3 n.;
purpose of Symposion, to contrast Plato’s
with other views, 8;
views of interlocutors in Symposion, 9;
a Dæmon intermediate between gods and men, 9;
but in Phædrus a powerful god,
ib.
n., 11 n.;
the stimulus to improving philosophical communion, 4, 6, 18;
Phædon, Theætêtus,
Sophistês, Republic,
ib.;
exaltation of, in a few, love of Beauty in genere, 7, 15;
analogy to philosophy, 10,
11, 14;
disparaged, then panegyrised, by Sokrates in Phædrus,
11;
a variety of madness, ib.;
Sokrates as representative of Eros Philosophus, 15, 25;
Xenophon’s view,
ib.
Ethics,
diversity of beliefs, noticed by the ancients, i. 378, iii. 282 n.;
hostility to novel attempts at analysis, i. 387 n.;
Sokrates distinguished objective and subjective views, 451;
subjective unanimity coincident with objective dissent,
ib.;
Aristophanes connects idea of immorality with free thought, iv. 166;
the matter of ethical sentiment variable, the form
permanent, 203;
Pascal on, i. 231
n.;
with political and social life, topic of Sokrates, 376, ii. 362, iii. 113;
self-regarding doctrine of Sokrates, ii. 349, 354 n.;
order of problems as conceived by Sokrates, 299;
to do, worse than to suffer, evil, 326, 332, 338, 359;
no man voluntarily does, iv. 249,
365-7;
ἁμαρτήματα
and
ἀδικήματα
distinguished, 365,
367;
and politics treated together by Plato, 133;
apart by Aristotle, 138;
Sokrates and Plato dwell too exclusively on intellectual conditions,
ii. 67, 83;
rely too much on analogy of arts, and do not note what underlies
epithets, 68;
Plato blends ontology with, iii. 365;
forced conjunction of kosmology and, 391;
physiology of Timæus subordinated to
ethical teleology, iv. 257;
different points of view in Plato, ii. 167;
modern theories, intuition, 348;
moral sense, not recognised in Gorgias and Protagoras,
ib.;
permanent and transient elements of human agency, 353-5;
τὰ
ἀνθρώπινα,
iv. 302 n.;
the permanent, and not immediate satisfaction, the end, ii. 360;
τὸ ἕνεκά
του confused with τὸ
διά τι, 182 n.;
basis in Republic imperfect, iv. 127-32;
Plato more a preacher than philosopher in the Republic,
131, 132;
purpose in Leges, to remedy all misconduct, 369;
of Demokritus, i. 82;
see Cynics,
Kyrenaics,
Epikurus,
&c.
Eubulides, sophisms of, i. 128, 133.
Eudemus,
iv. 255;
Proklus borrowed from, i. 85
n.
Eudoxus,
i. 255;
identity of good and pleasure, ii. 315 n.,
iii. 375 n.,
379 n.
Eukleides,
i. 116;
enlarged summum genus of Parmenides, iii. 196 n.;
blended Parmenides with Sokrates, i. 118;
Good, iii. 365,
i. 119, 127 n.;
nearly Plato’s last view, 120.
Εὐπραγία, equivoque, ii. 8 n., 352 n.
Euripides,
Bacchæ analogous to Leges,
iv. 277,
304 n.;
Hippolytus illustrates popular Greek religious
belief, 163 n.
Eusebius, i. 384 n., iv. 160 n., 256 n.
Euthydêmus,
authenticity, i. 306,
ii. 195;
date, i. 308-11,
312,
315, 320, 325 n.,
ii. 227 n.,
iii. 36 n.;
scenery and personages, ii. 195;
dramatic and comic exuberance, ib.;
purpose, i. 309
n., ii. 198, 204 n.,
211, i. 128;
Euthydêmus and Dionysodorus do not represent Protagoras and
Gorgias, ii. 202;
ironical admiration of Sophists, 208;
earliest known attempt to expose fallacies, 216;
the result of habits of formal debate, 221;
character drawn of Sokrates suitable to its purpose, 203;
possession of good things, without intelligence, useless, 204;
intelligence must include making and use, 205;
fallacies of equivocation, 212,
iii. 238 n.;
à dicto secundum quid ad dictum simpliciter,
ii. 213,
214;
extra dictionem, 215;
involving deeper logical principles,
ib.;
its popularity among enemies of dialectic, 222;
the epilogue to obviate this inference, 223;
Euthydêmus the representative of dialectic and philosophy, 226;
disparagement of half-philosophers, half-politicians, 224;
Plato’s view untenable, 229;
is Isokrates meant? 227,
iii. 38 n.;
no teacher can be indicated, ii. 225;
compared with Parmenidês, 200;
Republic, Philêbus, Protagoras,
208, iii.
373 n.
Euthyphron, date of,
i. 457 n.;
its Sokratic spirit, 449;
gives Platonic Sokrates’ reply to Melêtus,
Xenophontic compared, 441,
455;
a retort against Aristophanes, 442;
interlocutors, 437;
Euthyphron indicts his father for homicide, 438, ii. 329 n.;
as warranted by piety, i. 439;
acts on Sokratic principle of making oneself like the gods, 440;
Holiness, 439;
answer by a particular example, 444;
not what pleases the gods, 445,
448, 454;
Sokrates disbelieves discord among gods, 440;
why gods love the Holy, 446;
not a branch of justice, 447;
for gods gain nothing, 448;
holiness not a right traffic between men and gods, ib.;
dialogue useful as showing the subordination of logical terms, 455.
Evil, to do, worse than
to suffer, ii. 326,
332, 338, 359;
contrast of usual with Platonic meaning, 331;
the greatest, ignorance mistaking itself for knowledge, iii. 197;
great preponderance of, iv. 25,
262 n.,
390;
gods not the cause of, 24;
the good and the bad souls at work in the universe, 386;
man the cause of, 234;
inconsistency, ib.,
n.;
diseases of mind arise from body, 250;
no man voluntarily wicked, ii. 292,
iv. 249,
365-7;
done by the good man wilfully, by the bad unwillingly, ii. 61;
three causes of misguided proceedings, iv. 366;
see Good, Virtue, Body.
Ἕξις, Aristotelic, ii. 355.
Existence, notion of, iii. 135 n., 205, 226, 229, 231.
Experience,
Zeno’s arguments not contradictions of data generalized from,
i. 100;
Plato’s theory of pre-natal, ii. 252;
operation of pre-natal on man’s intellectual faculties, iii. 13;
reminiscence of pre-natal knowledge gained by, 17;
post-natal not ascertained and measured by him, ii. 252;
no appeal to observation or, in studying astronomy and acoustics, iv. 73, 74;
see Sense.
Expert,
authority of public judgment, nothing, of Expert, everything, i. 426, 435;
opposition to Homo mensura, iii. 135, 143;
different view, i. 446
n.;
correlation with undiscovered science of ends, ii. 149;
is never seen or identified, 117,
142;
how known, 141;
Sokrates himself acts as, i. 436;
the pentathlos of Erastæ, ii. 119 n.;
finds out and certifies truth and reality, 87, 88;
badness of all reality, iii. 330;
required to discriminate pleasures, ii. 345;
as dialectician and rhetorician, iii. 39;
impracticable, 42;
true government by,
268;
postulated for names in Kratylus,
329.
Faith and Conjecture, two grades of opinion, iv. 67.
Fallacies,
Sophists abused, ii. 199;
did not invent, 217,
i. 133 n.;
inherent liabilities to error in ordinary process of thinking, ii. 217, i. 129;
corrected by formal debate, ii. 217, 220 n.,
221;
exposure of, by multiplication of particular examples, 211;
by conclusion shown aliunde to be false, 216;
Plato enumerates, Aristotle tries to classify, 212;
Euthydêmus, earliest known attempt to
expose, 216;
Bacon’s Idola, 218;
Mill’s complete enumeration of heads of, 218;
of sufficient Reason, i. 6
n.;
of equivocation, ii. 212,
352 n.;
extra dictionem, 214;
à dicto secundum quid ad dictum simpliciter,
213, 214;
Plato and Aristotle fall into, iii. 138, 158;
of confusion, 297
n.;
arguing in a circle, ii. 428 n.;
of Ratiocination, 213,
219;
of Megarics and Antisthenes, 215;
see Sophisms,
Equivoques.
Family,
Greek views of, iii. 1
n.;
restrictions at Thebes, iv. 329 n.;
no separate families for guardians, 41, 174, 178;
ties mischievous, but can not practically be got rid of, 327;
to be watched over by magistrates, 328;
treatment of infants, 346;
see Education,
Communism,
Woman,
Infanticide.
Farrar, F. W., iii. 326 n.
Fate,
relation to gods, iv. 221
n.,
i. 142;
see Chance.
Ferrier,
on scope and purpose of philosophy, i. viii,
n.;
relativity of knowledge, iii. 123 n.;
antithesis of Ego and Mecum, 132 n.;
necessity of setting forth counter-propositions, 148.
Ficinus,
interpretation of Plato, i. xi;
followed Thrasyllean classification, 301;
on Good and Beauty, iii. 5
n.;
on Parmenidês, 84 n.;
mystic sanctity of names, 323 n.
Figure,
defined, ii. 235;
pleasures of, true, iii. 356.
Finite,
Zeno’s reductiones ad Absurdum, i. 93;
natural coalescence of infinite and, iii. 340;
illustration from speech and music, 342;
insufficient, 343.
Fire,
doctrine of Anaximander, i. 5;
Anaximenes, 7;
Pythagoras, 13;
Herakleitus, 27,
30 n.,
32;
soul compared to, 34;
Empedokles, 38;
Anaxagoras, 50,
52, 56 n.;
identified with mind by Demokritus, 75.
Fischer, Kuno, iii. 84 n.
Freewill, the Necessity of Plato, iv. 221.
Friendship,
a moving force, in Empedokles, i. 38;
problem in Lysis too general, ii. 186;
causes of enmity and, exist by nature, 341 n.;
colloquial debate as a generating cause, 188 n.;
desire for what is akin to us or our own, 182;
not likeness and unlikeness, 179,
180, 359;
physical analogy 188
n.;
the Indifferent friend to Good, 180, 189;
illustrated by philosopher, 181;
the primum amabile, ib.,
192;
prima amicitia of Aristotle, compared, 194;
Xenophontic Sokrates and Aristotle, 186.
Gain,
double meaning of, ii. 82;
no tenable definition found, ib., 83;
see Hipparchus.
Galen,
relation to Plato, iv. 258;
soul threefold, ib.;
a κρᾶσις of bodily
elements, ii. 391
n.;
immortal, 423
n., 427;
on Philêbus, iii. 365 n.;
belief in legends, iv. 153
n.;
Plato’s theory of vision, 237 n.;
structure of apes, 257
n.
Galuppi, Pascal, iii. 118.
General
maxims readily laid down by pre-Sokratic philosophers, i. 69 n.;
terms vaguely understood, 398
n.,
452 n.,
ii. 49 n.,
166, 242, 279 n.,
279, 341 n.;
Mill on, 48
n.;
hopelessness of defining, 186 n.
Generals, Greek, no professional experience, ii. 134.
Generic
and specific terms, distinction unfamiliar in Plato’s time,
ii. 13;
and analogical wholes, 48,
193 n.,
iii. 365;
unity, how distributed among species and individuals, 339, 346.
Genius, why not hereditary, ii. 271, 272, 274.
Geometry,
Pythagorean, i. 12;
modern application, 10
n.;
subject of Plato’s lectures, 349 n.;
value of, iv. 352,
423;
Lucian against, i. 385
n.;
successive stages of its teaching illustrate Platonic doctrine, 353;
twofold, iii. 359,
395;
pure and applied mathematics, 396 n.;
Aristotle’s view of axioms of, i. 358 n.;
from induction, iv. 353
n.;
painless pleasures of, iii. 356,
388 n.;
and dialectic, two modes of mind’s procedure applicable to
ideal world, iv. 65;
geometry, assumes diagrams, ib.;
conducts mind towards universal ens, 72;
uselessness of written treatises, ii. 136;
proportionals, iv. 224
n., 241 n.,
423;
geometrical theory of the elements, i. 349 n.,
iv. 240;
Aristotle on, 241
n.;
Kyrenaic and Cynic contempt for, i. 155, 186, 192.
Gfrörer, iv. 256 n.
Gods,
derivation of θεοί, iii. 300 n.;
Xenophanes, i. 16,
119 n.;
Parmenides, 19,
24;
Empedokles, 40
n., 42,
47;
Anaxagorean Nous represented later as a god, 54;
Diogenes of Apollonia, 64
n.;
Demokritus, 81;
Sokrates, 414,
440, ii. 28;
Plato’s proofs of existence of, iv. 385, 389, 419;
locality assigned to, 230
n.;
fabricated men and animals, ii. 268;
possess the Idea of cognition, iii. 66, 67 n.;
free from pleasure and pain, 389;
do not assume man’s form, iv. 25, 154 n.;
Lucretius on,
ib.;
cause good only, 24;
no repulsive fictions to be tolerated about, 25, 154;
Dodona and Delphi to be consulted for religious legislation, 34, 137 n.,
325, 337;
τὰ θεῖα, 302 n.;
primary and visible gods, 229;
secondary and generated gods, 230;
Plato’s dissent from established religious doctrine, 161, 163;
Plato compared with Epikurus, 161,
395;
Plato’s view of popular theology, 238 n.,
328, 337;
popular Greek belief, well illustrated in Euripides’ Hippolytus,
163 n.;
God’s φθόνος,
164 n.;
Aristotle, 395;
see Demiurgus,
Religion,
Inspiration.
Gold, makes all things beautiful, ii. 41.
Good,
Demokritus’ theory, i. 82;
the Pythagorean καιρός,
first cause of, iii. 397
n.;
an equivoque, 370;
and pleasurable, as conceived by the Athenians, ii. 371;
contrast of usual with Platonic meaning, 331, 335;
universal desire of, 243,
324, iii.
5, 335, 371, 392 n.;
akin, evil alien, to every
one, ii. 183;
alone caused by gods, iv. 24;
its three varieties, ii. 306 n.,
350 n.,
iv. 12, 116, 428;
Eros one, iii. 5;
as object of attachment, ii. 194;
the four virtues the highest, and source of all other goods, iv. 428;
is the just, honourable, expedient, ii. 7;
not knowledge, 29;
is gain, 72-6;
True and Real coalesce in Plato’s mind, 88;
Campbell on erroneous identification of truth and, iii. 391 n.;
the primum amabile, ii. 181, 191;
approximation to Idea, 192;
Indifferent friend to, 180,
189;
pleasure is, 289,
306 n.,
347 n.;
agreement with Aristippus, i.
199-202;
meaning of pleasure as the summum bonum, iii. 338;
the permanent, and not immediate satisfaction, the end, ii. 360;
Sokrates’ reasoning, 307;
too narrow and exclusively prudential, 309;
not Utilitarianism, 310
n.;
not ironical, 314;
compared with Republic, 310;
Protagoras, 345;
coincidence of Republic and Protagoras,
350 n.;
inconsistent with Gorgias, 306, 345;
argument in Gorgias untenable, 351;
Platonic idéal, view of Order, undefined
results, 374;
Plato’s view of rhetoric dependent on his idéal
of, 374;
is ἀλυπία, iii. 338 n.;
is maximum of pleasure and minimum of pain, iv.
293-97,
299-303;
at least an useful fiction, 303;
not intelligence nor pleasure, 62;
and happiness, correlative terms in Philêbus,
iii. 335;
is it intense pleasure without any intelligence, 338;
or intelligence without pleasure or pain,
ib.;
intelligence more cognate than pleasure to, 347, 361;
pleasure a generation, therefore not an end, nor the good, 357;
a tertium quid, 339, 361;
intelligence the determining, pleasure the indeterminate, 348;
a mixture, 361;
five constituents, 362;
the answer as to, does not satisfy the tests Plato lays down, 371;
has not the unity of an idea, 365;
Plato’s in part an eclectic doctrine, 366;
special accomplishments oftener hurtful, if no knowledge of the good,
ii. 16;
man who has knowledge of, can alone do evil wilfully, 61;
knowledge of, identified with νοῦς, 30;
postulated under different titles, 31;
special art for discriminating, 115;
how known, undetermined, 31,
206;
only distinct answer in Protagoras, 208, 308, 347;
the profitable, general but not constant explanation of Plato, 38;
is essentially relative, iv. 213 n.,
i. 185;
Idea of, rules the world of Ideas, as sun the visible, iv. 63, 64;
Aristotle on, 214
n.;
Anaxagoras’ nous, ii. 412;
training to ascend to Idea, iv. 62;
dialectic gives the contemplation of, 75;
rulers alone know, 212;
Idea of, left unknown, 213;
changes in Plato’s views, i. 119;
Eukleides, iii. 365,
i. 119, 127 n.;
nearly same as Plato’s last doctrine, 120;
discourse of Sokrates with Aristippus, 184, 185;
Xenophontic Sokrates, iii. 366.