THE IMMORTALITY OF THE SOUL AND THE
IDEA OF GOD
IN the last lecture I endeavoured to show how Plato was led by a consideration of the opposing theories of the Eleatic and Heraclitean schools, to develop and correct his own theory of ideas. In his earlier account of that theory he had dwelt, with somewhat one-sided emphasis, on the contrast between the relative and shifting character of phenomena and the absolute unity and permanence of the ideal objects of knowledge. He had sometimes even spoken as if each of these objects was an independent and unchangeable unity, which was to be apprehended by itself, apart from all relation to the others. It is probable, however, that such statements were intended by Plato only to bring out clearly the difference between knowledge and opinion; and their inadequacy was partly corrected by the way in which all the ideas were referred back to the one central Idea of Good.