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      But this was not the position assigned to the Timaeus by the more ancient thinkers, who lived 'nearer to the king and the truth. Contrariwise not one of Plato's writings exercised so powerful an influence on subsequent Greek thought; not one was the object of such earnest study, such constant reference. Aristotle criticises it more frequently and copiously than any other dialogue, and perhaps from no other has borrowed so much:.Cicero, living amid a very stupor and paralysis of speculative philosophy, was moved to translate it into Latin: Apuleius gives for an account of the Platonic philosophy little else but a partial abstract of the Timaeus, with some ethical supplement from the Republic: Plutarch has sundry more or less elaborate disquisitions on several of the subjects handled in it.The present appears to be the first English edition of the Timaeus. Indeed since the sixteenth century, during which this dialogue was published separately no less than four times, it had not, so far as I am aware, been issued apart from the rest of Plato's works until the appearance of Lindau's edition, accompanied by a Latin translation, in  Lindau's commentary, though here and there suggestive, does not afford much real help in grappling with the main difficulties of the dialogue; and sometimes displays a fundamental misapprehension of its significance.As for the Neoplatonic school, how completely their thought was dominated by the metaphysic of the Timaeus, despite the incongruous and almost. Ten years later came Stallbaum's edition; concerning which it was unbecoming to speak with less than the respect due to the zeal and industry of a scholar who has essayed the gigantic enterprise of editing with elaborate prolegomena and commentary the entire works of Plato, and it would be unfair to disparage the learning which the notes display: none the less it cannot be denied that in dealing with this dialogue the editor seems hard to have realised the nature of the task he has undertaken.Stallbaum was followed in by Th. For he is hanging between matter and mind; he is under the dominion at the same time both of sense and of abstractions; his impressions are taken almost at random from the outside of nature; he sees the light, but not the objects which are revealed by the light; and he brings into juxtaposition things which to us appear wide as the poles asunder, because he finds nothing between them. He passes abruptly from persons to ideas and numbers, and from ideas and numbers to persons,—from the heavens to man, from astronomy to physiology; he confuses, or rather does not distinguish, subject and object, first and final causes, and is dreaming of geometrical figures lost in a flux of sense.He contrasts the perfect movements of the heavenly bodies with the imperfect representation of them Rep. His mind lingers around the forms of mythology, which he uses as symbols or translates into figures of speech.He has no implements of observation, such as the telescope or microscope; the great science of chemistry is a blank to him. It is only by an effort that the modern thinker can breathe the atmosphere of the ancient philosopher, or understand how, under such unequal conditions, he seems in many instances, by a sort of inspiration, to have anticipated the truth. The influence with the Timaeus has exercised upon posterity is due partly to a misunderstanding.In the supposed depths of this dialogue the Neo-Platonists found hidden meanings and connections with the Jewish and Christian Scriptures, and out of them they elicited doctrines quite at variance with the spirit of Plato.Believing that he was inspired by the Holy Ghost, or had received his wisdom from Moses, they seemed to find in his writings the Christian Trinity, the Word, the Church, the creation of the world in a Jewish sense, as they really found the personality of God or of mind, and the immortality of the soul. All religions and philosophies met and mingled in the schools of Alexandria, and the Neo-Platonists had a method of interpretation which could elicit any meaning out of any words.They were really incapable of distinguishing between the opinions of one philosopher and another— between Aristotle and Plato, or between the serious thoughts of Plato and his passing fancies. They were absorbed in his theology and were under the dominion of his name, while that which was truly great and truly characteristic in him, his effort to realize and connect abstractions, was not understood by them at all.Yet the genius of Plato and Greek philosophy reacted upon the East, and a Greek element of thought and language overlaid and partly reduced to order the chaos of Orientalism.And kindred spirits, like St. Augustine, even though they were acquainted with his writings only through the medium of a Latin translation, were profoundly affected by them, seeming to find 'God and his word everywhere insinuated' in them August. There is no danger of the modern commentators on the Timaeus falling into the absurdities of the Neo-Platonists.In the present day we are well aware that an ancient philosopher is to be interpreted from himself and by the contemporary history of thought. We know that mysticism is not criticism. The fancies of the Neo-Platonists are only interesting to us because they exhibit a phase of the human mind which prevailed widely in the first centuries of the Christian era, and is not wholly extinct in our own day. But they have nothing to do with the interpretation of Plato, and in spirit they are opposed to him.They are the feeble expression of an age which has lost the power not only of creating great works, but of understanding them. They are the spurious birth of a marriage between philosophy and tradition, between Hellas and the East— Greek Rep. Whereas the so-called mysticism of Plato is purely Greek, arising out of his imperfect knowledge and high aspirations, and is the growth of an age in which philosophy is not wholly separated from poetry and mythology.A greater danger with modern interpreters of Plato is the tendency to regard the Timaeus as the centre of his system. We do not know how Plato would have arranged his own dialogues, or whether the thought of arranging any of them, besides the two 'Trilogies' which he has expressly connected; was ever present to his mind. But, if he had arranged them, there are many indications that this is not the place which he would have assigned to the Timaeus.We observe, first of all, that the dialogue is put into the mouth of a Pythagorean philosopher, and not of Socrates. And this is required by dramatic propriety; for the investigation of nature was expressly renounced by Socrates in the Phaedo. Nor does Plato himself attribute any importance to his guesses at science. He is not at all absorbed by them, as he is by the IDEA of good. He is modest and hesitating, and confesses that his words partake of the uncertainty of the subject Tim.  

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