The World Explored, the World Suffered Education Issue Nr. 32 July 2020 - Page 8

importance of many of his ideas. The Second Lecture is entitled Plotinus and Platonism is an important influence: ”Plato took upon himself a synthesizing role in relation to the Pre- Socratic philosophical positions of Parmenides, Heraclitus, Materialism, and Sophism. The strategy of Plato favoured the position of Parmenides but obliged itself to provide explanations of the world of material flux and change. Some commentators mistakenly saw in Plato the presence of a dualistic assumption that divided the world of thought from the sensory world without the means to reconcile the two supposed opposites. In fact, Plato had provided in his dialogue, the Republic, a metaphysical explanation for the relation of the physical sensory world and the world of thought. The world of thought possessed the logical character of the oneness and goodness of Being expressed in the form of The Good, whereas the physical sensory world possessed the character of the flux and change of the many. The latter world was not however hermetically sealed from the world of thought but was in the relation of "participation": the oak tree we experience, for example, was an entity that could come into existence and pass out of existence in virtue of the relation it had to the eternal changeless form of an oak tree in the realm of the oneness and goodness of Being. We should also bear in mind that Platonism was itself a Philosophy in the process of evolution or development from the earlier open-ended Socratic dialogues in search of essentialist definitions to the middle more theoretical dialogues featuring the Theory of Forms, and finally to the later dialogues including "Parmenides" and "Timaeus". The Theory of forms from the middle period faced a crucial argument to the effect that it lacked a logical justification given the fact that the forms were many and thereby differed from the oneness and goodness of Being: the theory that is, according to Plato, lacked metaphysical justification. The Timaeus resolved this issue by claiming that the Forms were emanations from the Parmenidean oneness and goodness of Being in a derivative realm Plato referred to as Mind or "The Intellect", which actively worked with the Forms: this is the realm of the activity of the Demiurge. Souls in turn then "emanate" from the Intellect(the highest activity of life). Soul contains then two principles, firstly a power of reason that can understand and contemplate the forms, and secondly, a material principle of desire for material ends. This latter principle defines the non-contemplative activity of the soul in terms of a deficiency, a want for something it does not possess. When engaged in this mode of change the soul uses the cognitive and action systems at its disposal to achieve the ends desired. Cognition, however, best expresses the Forms of the Intellect although affective states also "image" the activity of the Intellect in virtue of a cognitive recognition or consciousness of the affection. Cognition cannot however directly reveal the oneness and goodness of Being as evidenced by the need for Plato in the Republic to use allegories to symbolically represent this realm. The difference between the activity of the Intellect or Demiurge and the activity of the Soul is that the former activity is internal to itself