Forms and Concepts. Concept Formation in the Platonic Tradition
Christoph HelmigForms and Concepts is the first comprehensive study of the central role of concepts and concept acquisition in the Platonic tradition. It sets up a stimulating dialogue between Plato s innatist approach and Aristotle s much more empirical response. The primary aim is to analyze and assess the strategies with which Platonists responded to Aristotle s (and Alexander of Aphrodisias ) rival theory. The monograph culminates in a careful reconstruction of the elaborate attempt undertaken by the Neoplatonist Proclus (6th century AD) to devise a systematic Platonic theory of concept acquisition.
Related papers
What is the Systematic Place of Abstraction and Concept Formation in Plato's Philosophy? Ancient and Modern Readings of Phaedrus 249b-c
G. van Riel, C. Macé (Eds.): Platonic Ideas and Concept Formation in Ancient and Medieval Thought, 2004
2 0 0 4 by De Wulf-Mansioncentrum -De Wulf-Mansíon Centre Leuven University Press / Presses Universitaires de Louvain Universitaire Pers Leuven Blijde Inkomststraat 5, B -3 0 0 0 Leuven (Belgium) AU rights reserved. Except in those cases expressly determined by law, no part of this publication may be multiplied, saved in an automated datafile or made public in any way whatsoever without the express prior written consent o f the publishers. ISBN 90 5867 4 3 0 4
Are Platonic Forms Concepts?
Conceptualising Concepts in Greek Philosophy, ed. G. Betegh and V. Tsouna, Cambridge, 2024
The 'Forms' that Plato famously postulated plainly have important links to how we conceive the world and its predicates. But just what, and how tight knit, are those links? Perhaps Forms are themselves conceptualized entities? Or if not, is prior acquaintance with them at any rate necessary to our own processes of conceptualization? The present chapter will explore these and other possibilities with reference to a pertinent passage of the Parmenides (in Section ) and another from the Phaedo (in Section ). But I must start with a yet more fundamental question.
Introducing Plato’s System through σχήματα: Isagogical Aspects of Platonism in Late Antiquity, «Incontri di filologia classica 2016-2017» 16 (2018), pp. 113-127
The aim of this paper is to examine the interesting Neoplatonist tendency to adopt and lend fixed form to schemata isagogica before the systematic reading of Plato’s dialogues. By examining some of the preliminary questions investigated in late antique schools and established at the beginning of the Platonist curriculum, an attempt will be made to show that the schemata, when employed by the Neoplatonists, do not simply follow extrinsic criteria, i.e. that they cannot be reduced to rhetorical devices used to read any text. As the divine creation of a divine literary craftsman, the Platonic text is not just any text; hence, the exegetical categories put forward in rhetorical treatises prove necessary yet not sufficient in themselves to justify the application of rhetorical reading schemata to the fully systematized corpus of Plato’s writings. An attempt will be made to ascertain how and on what basis these schemata were absorbed within the Platonic system, made compatible with the core theoretical tenets of Neoplatonism, and used to justify some of the doctrinal innovations introduced by the Neoplatonists.
Intuition in Plato and the Platonic tradition
British Journal for the History of Philosophy, 2023
In this paper, I examine what is for Plato and all those who follow in his footsteps the ne plus ultra of cognition, namely, intuition (nous or noēsis). This is the paradigm of cognition, meaning that all forms of human (and even animal) cognition are inferior manifestations of this. Intuition is mental seeing, analogous to physical seeing. Among embodied souls, it is seeing a unity of some sort manifested in some diversity or plurality. Thus, someone who sees that the Morning Star is the Evening Star, or that S at t1 is identical with S at t2, or that f=ma, etc., sees the unity “behind” the diversity. The disembodied intellect that is the Demiurge (or, for Aristotle, the Unmoved Mover) sees paradigmatically the diversity of all intelligible being as a unity. Because mental seeing or intuition is paradigmatic for all cognition, cognition is essentially a unificatory process. Plato’s method of collection and division displays both this process and its reverse. In the light of this core doctrine, I examine some of the insights that Platonists, especially Plotinus and Proclus, arrived at regarding a host of issues, including the nature of the first principle of all and the nature of normativity.
An Introduction to Plato's Theory of Forms
This lecture was designed as an introduction to Plato's theory of Forms. Reference is made to key passages of Plato's dialogues, but no guidance on further reading is offered, and numerous controversies about the theory's interpretation are left in the background. An initial sketch of the theory's origins in the inquiries of Plato's teacher Socrates is followed by an explanation of the Forms' primary characteristic, Plato's metaphysical separation of them from the sensible world. Other aspects discussed include the Forms' metaphysical relation to sensible particulars, their 'selfpredication', and the range of items that have Forms. Finally, the envisaged structure of the world of Forms is illustrated by a look at Plato's famous Cave simile.
<i>Plato's Introduction of Forms</i> (review)
Mouseion: Journal of the Classical Association of Canada, 2008
Plato's Conception of the Forms: Some Remarks
This is a general account of Plato's conception of the forms insofar as they can be conceived of as universals. I focus on the ontological status of the forms, on the relation (which, I argue, is in the final analysis unproblematic) between their status as universals which sensible particulars instantiate and their status as models of which sensible particulars are copies, and on some of the terminology by which Plato refers to the forms, especially the ὅ ἐστι (ho esti) idiom, which I subject to a detailed analysis.
VII
Table of contents
Table of contents
A word of thanks . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Introduction . . . . . . . . . . . . . . . . . .
1. ‘How comes the mind to be furnished?’
2. Survey of recent literature . . . . . . .
3. Structure and contents of this study . .
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XI
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1
1
5
9
I.
Concepts – (ancient) problems and solutions . . . . . . . . . .
1. What is a concept? . . . . . . . . . . . . . . . . . . . . .
2. The relevance of concepts in ancient epistemological debates
3. Different models of concept acquisition in antiquity . . . .
4. Forms and concepts & problematic concepts . . . . . . . .
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13
13
24
29
35
II.
Plato on learning as recollection . . . . . . . . . . . . . . . .
1. Forms and concepts . . . . . . . . . . . . . . . . . . . . .
1.1. The role of concepts in Plato . . . . . . . . . . . . .
1.2. Forms, concepts, language . . . . . . . . . . . . . . .
2. The Parmenides and the archaeology of conceptualism . . .
2.1. Concepts as ‘one over many’ . . . . . . . . . . . . . .
2.2. Refuting conceptualism? . . . . . . . . . . . . . . . .
2.3. Conclusion . . . . . . . . . . . . . . . . . . . . . .
3. The Meno on the different stages of recollection . . . . . . .
3.1. The transition from opinion (doxa) to knowledge . . .
3.2. Conclusion . . . . . . . . . . . . . . . . . . . . . .
4. The Phaedo on the necessity of innate knowledge . . . . . .
4.1. The deficiency argument (Phaedo 72e–77a) . . . . . .
4.2. The continuity between Meno and Phaedo . . . . . . .
5. The Phaedrus on acquiring universal concepts . . . . . . . .
5.1. Recollection and concept attainment
(Phaedrus 249b–c) . . . . . . . . . . . . . . . . . . .
5.2. Forms, concepts, language again . . . . . . . . . . . .
5.3. Conclusion . . . . . . . . . . . . . . . . . . . . . .
6. Concept formation and concepts in the Timaeus, Theaetetus,
and Sophist . . . . . . . . . . . . . . . . . . . . . . . . .
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39
39
39
41
45
45
48
51
52
52
56
57
57
64
65
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65
70
71
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71
VIII
Table of contents
6.1. Recollection in Plato’s later works . . . . . . .
6.2. Innateness and the structure of the human soul
7. The limits of recollection . . . . . . . . . . . . . .
7.1. Some problematic concepts . . . . . . . . . .
7.2. Recollection and error . . . . . . . . . . . . .
8. Forms, concepts, and recollection . . . . . . . . . .
III.
IV.
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71
73
78
78
83
84
Aristotle’s reaction to Plato . . . . . . . . . . . . . . . . . . . . . .
1. Aristotle and his teacher Plato . . . . . . . . . . . . . . . . . . .
1.1. A strange couple . . . . . . . . . . . . . . . . . . . . . . .
1.2. Aristotle’s arguments against innate knowledge . . . . . . . .
2. The origin and nature of mathematical concepts . . . . . . . . .
2.1. Concepts and the division of sciences . . . . . . . . . . . .
2.2. A troublesome emendation . . . . . . . . . . . . . . . . . .
2.3. Abstraction and the qua-operator . . . . . . . . . . . . . .
2.4. Aristotelian and Platonic separation . . . . . . . . . . . . .
2.5. Mathematical objects and concepts . . . . . . . . . . . . .
2.6. Linking abstractionM and induction? . . . . . . . . . . . . .
3. Universal concepts – induction (epagōgē) and its different domains
3.1. A general definition of induction . . . . . . . . . . . . . . .
3.2. Induction and its different domains . . . . . . . . . . . . .
3.3. The language of induction . . . . . . . . . . . . . . . . . .
3.4. Different kinds of induction in Aristotle . . . . . . . . . . .
3.4.1. Induction in dialectical and rhetorical practice . . . .
3.4.2. Digression: likeness and the charge of circularity . . .
3.4.3. Induction in ethics and natural science . . . . . . . .
3.4.4. The troublesome case of ‘complete’
or ‘perfect induction’ . . . . . . . . . . . . . . . . .
3.5. Induction and the starting points of syllogism . . . . . . . .
4. Induction of first principles (Posterior Analytics II 19) . . . . . . .
4.1. Introduction . . . . . . . . . . . . . . . . . . . . . . . . .
4.2. What is the object of Analytica Posteriora II 19? . . . . . . .
4.3. Articulation and summary of the argument . . . . . . . . .
4.4. The relation of sense perception and intellect . . . . . . . .
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87
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87
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90
90
92
96
98
100
108
111
112
113
114
116
116
119
121
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122
125
128
128
129
132
134
Three case studies: Alcinous, Alexander & Porphyry, and Plotinus . .
1. Alcinous between empiricism and recollection . . . . . . . . . . .
1.1. The doctrine of the doxastic logos . . . . . . . . . . . . . .
1.2. Alcinous’ psychology . . . . . . . . . . . . . . . . . . . . .
1.3. Empiricism vs. innate knowledge . . . . . . . . . . . . . .
2. Alexander of Aphrodisias & Porphyry on abstraction and universals
2.1. Alexander – elaborating Aristotle’s notion of abstraction . . .
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141
141
142
144
147
154
155
IX
Table of contents
2.2. Neoplatonic readings of Alexander . . . . . . . . . . . . . . .
2.3. Immanent forms, definitional natures, and universal concepts .
2.4. A unitary theory of intellect? . . . . . . . . . . . . . . . . . .
2.5. Porphyry – an abstractionist malgré lui? . . . . . . . . . . . .
2.6. The ‘short commentary’ on Aristotle’s Categories . . . . . . . .
2.7. The epistemological digression in the commentary on Ptolemy
3. Plotinus – ‘Wegbereiter’ of Syrianus and Proclus . . . . . . . . . .
3.1. The doctrine of the twofold nature of the logoi (I):
logoi as criteria in perceptual judgements . . . . . . . . . . .
3.2. The doctrine of the twofold nature of the logoi (II):
logoi as causes in matter . . . . . . . . . . . . . . . . . . . .
3.3. Plotinus on innate knowledge and recollection . . . . . . . .
157
161
164
171
172
175
184
V.
Syrianus’ and Proclus’ attitude towards Aristotle . . . . . . . .
1. Amicus Aristoteles, sed … . . . . . . . . . . . . . . . . . . .
2. Syrianus’ and Proclus’ criticism of induction and abstraction
2.1. Criticizing abstracted universals . . . . . . . . . . . .
2.2. Who is the target of Syrianus’ and Proclus’ criticism? .
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205
205
208
209
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VI.
The crucial role of doxastic concepts in Proclus’ epistemology . . . .
1. Proclus on sense perception and phantasia . . . . . . . . . . . . .
1.1. Place and character of sense perception . . . . . . . . . . .
1.2. Olympiodorus on the ambiguity of sense perception . . . .
1.3. Proclus on phantasia . . . . . . . . . . . . . . . . . . . . .
1.4. Phantasia and geometry . . . . . . . . . . . . . . . . . . .
1.5. Résumé: sense perception, phantasia, and concept formation
2. An innovation by Proclus: his theory of doxa . . . . . . . . . . .
2.1. Unfair to Proclus? – Alleged inconsistencies in his theory
of doxa . . . . . . . . . . . . . . . . . . . . . . . . . . . .
2.2. More recent studies on Proclus’ theory of doxa . . . . . . . .
2.3. Digression: doxa in Plato and Aristotle . . . . . . . . . . . .
2.4. Proclus on doxa and innate knowledge . . . . . . . . . . . .
2.5. Proclus on doxastic concepts (logoi doxastikoi) . . . . . . . .
2.6. Doxa correcting sense perception . . . . . . . . . . . . . .
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223
225
225
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228
230
231
232
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232
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240
243
254
260
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263
264
264
265
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270
VII. Proclus’ Platonic theory of concept attainment . . . . . .
1. The soul and its innate knowledge . . . . . . . . . .
1.1. The discursive nature of soul: Proclus on dianoia
1.2. Dianoia and the logoi of the soul . . . . . . . . .
1.3. Sources of Proclus’ doctrine of the psychic logoi .
1.4. Common notions and psychic logoi . . . . . . .
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186
191
195
X
Table of contents
2. The triad of recollection: forgetting – articulation – probolē . . .
2.1. Recollection after Aristotle . . . . . . . . . . . . . . . . .
2.2. Forgetting . . . . . . . . . . . . . . . . . . . . . . . . .
2.3. Articulation (diarthrōsis) . . . . . . . . . . . . . . . . . .
2.3.1. The sources: Plato, Aristotle, the Stoics, and Middle
Platonism . . . . . . . . . . . . . . . . . . . . .
2.3.2. The Anonymous in Theaetetum (AT) . . . . . . . .
2.3.3. Articulation: talent and error . . . . . . . . . . . .
2.3.4. Proclus on articulation . . . . . . . . . . . . . . .
2.4. Probolē . . . . . . . . . . . . . . . . . . . . . . . . . . .
2.4.1. Meaning and translation . . . . . . . . . . . . . .
2.4.2. Probolē and geometry . . . . . . . . . . . . . . . .
2.4.3. Résumé . . . . . . . . . . . . . . . . . . . . . . .
3. Proclus on learning and the acquisition of concepts . . . . . . .
3.1. Concept formation and the Platonic dialogue . . . . . . .
3.2. Recollection as an intentional act of the soul . . . . . . . .
3.3. Different stages of recollection . . . . . . . . . . . . . . .
3.4. Different kinds of concepts . . . . . . . . . . . . . . . .
3.5. A difficult passage . . . . . . . . . . . . . . . . . . . . .
3.6. Recollection and error . . . . . . . . . . . . . . . . . . .
3.7. Problematic concepts . . . . . . . . . . . . . . . . . . . .
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284
286
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290
295
299
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300
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305
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313
317
325
VIII. Plato and Aristotle in harmony? – Some conclusions . . . . . . . . . . 335
Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 343
1. Editions and translations . . . . . . . . . . . . . . . . . . . . . . 343
2. Secondary literature . . . . . . . . . . . . . . . . . . . . . . . . . 355
Indices .
1.
2.
3.
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Index nominum
Index locorum .
Index rerum . .
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381
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383
390
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