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επιθεωρητης εργασιας ιωαννινα Gnôsin 66. gnôsis 67. ” “Very much so,” he said. ” (5) The Argument: Part Two (478e–480a) 478E (e) “It would remain for us to discover, as is likely, that which participates in both—in ‘to be’ and ‘not to be’—and could be correctly addressed as neither of the two purely, so that, if it would appear we would justly address it as the believable, assigning73 that which is extreme to the extremes and that which is in-between to the in-betweens. Or 68. gnôseôs 69. keitai 70. keisthai 71. epistêmên 72.

ζηλευουν τα σκυλια Brown thinks that Owen’s account of “nothing” can be emended (60–3). , in particular 240e as well as what Owen calls the Parity Assumption; see Owen, “Plato on Not-Being,” 108–9. , the Argument. ’ Brown says, “as I have argued, we can preserve Owen’s 35 Throughout the Argument Plato most often uses ‘einai’ in its participial form, both with the article and without. Such usage tends to reinforce the ambiguity of the use of ‘einai’ in the Argument. Although, as Kahn notes, the participial form, ‘on,’ often takes on a veridical nuance, this is not always the case, as Kahn himself points out: “in principle, the articular participle can denote what is in any sense, including ‘the things that exist,’ whatever these may be.

συνταγη μανιταροπιτα ακης This view of the meaning of “nothing” contrasts with the interpretation that insists that it must be equated with the meaning of “what does not exist”—one of the proponents of this interpretation is the sophist himself, who attempts to confuse us with this equation. ” (Cf. , 122: “. . ”) Heinemann criticizes Owen’s argument (“Being in the Sophist,” 1–17) on the grounds that Owen’s explanation of the meaning of “nothing” does not fit Soph. 240e. Brown (“Being in the Sophist,” 49–70) agrees with Heinemann’s criticism but does not accept his conclusion that Owen’s account must be completely abandoned.

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