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Socrates's Theory of Forms

Theory of Forms


Knowledge about the planet is produced by basing on the items we see, listen and perceive and the information about these things would depend on the senses and our conception about them. The knowledge and the perception, about even the most common things in the world are dependent on the general strategy that is available about them. The explanations of the things are identified by their appearance. Impression and the effects they may have, but, for all these some specifications are described and these requirements are used to categorize the things. Socrates also made this the guts of his study and in his theory about the varieties, he states that the things are explained based on the concepts and the ones concepts are abstract in aspect. This paper will be about the theory of forms presented by Socrates and the allegories that he used to explain them at length. The paper includes the synopsis of the theory of forms accompanied by the 3rd man objection to the argument, next comes the supposed counter discussion by Socrates of all things in the world are group of ne large poll of forms, followed by the reaction to the counter argument all forms being the subject of another large set in place or being mutually exclusive, succeeded by the fact that inexistence of infinity and finally the conclusion to the whole discussion.

Socrates Theory of Forms

In the famous theory of varieties or idea Socrates points out that the items achieve the properties like beauty or virtue with the help of other properties like getting the property to be good and being beautiful and the existence of the properties make things what they are. It is our understanding and our mind that decides what is beautiful and not our senses (Pluto Republic pp. 579-582). In the same way there may be several types of the virtues and the state governments, in which they are present, but, you will see one common attribute to it that is virtue. We cannot see these exact things, like beauty, like the way we can easily see the other things (Pluto Republic 507b).

Since these properties beauty and virtue cannot be seen with the eye plus they can be recognized through different means and exist in separate website which is considered as forms. Since our senses can be falsified plus they can have different conception and can perceive incorrect things then only philosophy can give the genuine solution to the problem. In terms of forms, Socrates explained that we now have a types of objects and things on earth that are related to the same concept in case those objects are prone to that particular concept then it is the certain feature that that one principle should be common in these items. Based on these assumptions, these things should have that particular attribute in common and if they are related to that attribute, and then it's the area of the existence of the items. It is sure that if some items share same attribute, a part of that feature may be common in them, but, it cannot can be found completely within a object. Based on the reality we can say that if several objects involve some attribute in common it is due to fact that all are liable to it, but, it cannot exist completely in one objects and this comes to the result that the particular feature that is distributed must be the abstract in mother nature and can not be utilized by senses. (Baird pp. 279-282)

The main feature that is present in these characteristics or properties is the fact that that they are intelligible, clear and explainable (Pluto Republic 509d ff). Another feature that these properties or varieties have is they have is that they are unchangeable and exist in the same form (Pluto Republic 484b ff). The form can vary greatly in the things they exist but it will stay in its original form, in its real lifestyle (Pluto Republic 484b ff).

Forms were further discussed in Parmenides and was discussed and were that every thing has one or the other type of the proper execution and the form has one and only one property that itself and can't be blended and also do not have any property i. e. it is natural in its presence like beauty will haven't any other feature than beauty in itself. Additionally, every form is unique and has oneness in it i. e. there can be no copies of the form which is the only one which exists and identifies the items that are associated with it and the varieties are self identified and self forecasted (Pluto Parmenides 128e- 130a). We can not qualify or interpret a form based on contrary predicate and the beauties itself can only e defined by being beautiful in its lifetime and nothing at all else. Form is self expected and cannot count on another form and little or nothing can exist within it (Pluto Republic 479a-c, 523). Varieties are abstract in nature and based on the property they have, they give that one feature to the items in which they exist. Something may be beautiful at one point, but, with the duration of time, the beauty may be jeopardized and might not exist in the form where, it was actually and this may change the form off object where form originally been around. But, the life of form can't be challenged and it will remain in its original condition, without the change or degradation and the real form will not be influenced and cannot be defined by other styles.

Parmenides' Third Man Objection

An objection that grew up from the Socrates' theory of varieties, in particular to his claim that all the items that are answerable to one form have that form in it which form also has that attribute in it and is self forecasted. Parmenides stated that if F is the proper execution then if the three things have same feature in keeping or have F-ness in them then it is the terms on which we all clarify and determine these things ids the proper execution F. property of largeness was used in this circumstance and Parmenides claimed that if the proper execution F also has F-ness in after that it there should be another form or other degree of the proper execution say F* that can explain this Form F. in cases like this F will never be self predictable and you will be dependent on other form F*. in the similar manner F* will have F-ness and it can't be defined alone and will further be based upon F** ( Pluto Parmenides 132 a-b). For instance if a Form is large then it should have the house of largeness in it, but, cannot be explained by the form large itself and there must be the other form say large2 that will explain this property and later large2 will be dependent on large 3 and so forth and it will lead to infinity.

Socrates' Response

When it's said that F comes with an F-ness in it, it means that the house that makes a form F, F is the F-ness. It cannot be said that it is derived from some another version of the form. If we say that someone is genuine, it means that people have actually defined just what a hones person actually so when we make a square or show it gets the property of being square this means that we will give the representation of this form in a manner that it will fulfill all the traits associated with it. When the proper execution honesty is defined, the things are associated with it that determines what actually being honest means. When it's said that form honest gets the property of credibility in it, it means that this forms represents what honesty actually means. If we establish three groupings a, b and z and we notify that the things in group have integrity in them that actually belongs to la large band of forms F. the bigger group F will have all types of forms however the distinct ones and these will be the ones that will assist in identifying the people of group a. this means that group F is a predefined and limited group, that helps in defining other groups. It means that group F is the band of standards and it is the ones that decides whatever things fall into which category. Which means that since forms are abstracts, so, they are also are the specifications based on which the things are explained and described.

Objection to Socrates' Response

It means that the set in place X this is the set of all the forms are the standards that are supporting in categorizing and determining other objects. When a standard itself is described then there will be some other features that will have these features. But, if we identified property F1 and make it a typical then, it means that we relate group of features to it and these features made a decision what actually will be the standard or form F1should be. If for defining the standard of the form we say that why don't we have a form F1, F1 is combination of x, y, z and when x, y and z incorporate together they can explain what actually F1 is. This means that my original objection related to personal prediction remains true. The proper execution F1 will lose the property of being unique and unique in its form. Let us take honesty. Credibility is the property that has truthfulness, dependability and sincerity in it. These collectively define Integrity. This demonstrates honesty itself is dependent on the other three forms of truthfulness, trustworthiness and sincerity. This means that we must later establish what these three features are and this process will go on and will become infinite. It means that we will have much large set than F, which will be defining the forms that are person in F. additionally it is possible that the traits that define a form are also the person in the collection F and they're interlinked to one another and are reliant on each other for their existence.

Argument against Parmenides' Objection

If a form F1 is trustworthy on F2, F3 and F4 because of its existence, it means that it's not the typical itself. The entire larger concept define the world are the ones that are self identified and are in addition to the other facts and forms. If we say that place F is the subset of an much larger set X and X is itself the subset of another set in place Y, but this all process will end at one point or the other. When we say that something is exclusive, it means that it's one in its form. Whenever we say that god is one, it means that he's the only person who can perform such greatness and no-one can be compared to it and can have the property of being the God in him. For a God we define who could possibly be the God and who could possibly be the one that can rule over-all humanity. It means that people have identified him as the mark or standards. But, there are properties of greatness and oneness that are defining him, which means that God's life is not infinite, but it order to tell about the extent of his effect properties of greatness and oneness are needed, which means that in order to even explain the greatest one in the world, we need the properties even smaller and much less than it. Therefore, it holds true that all the forms are mutually solely and are dependent on other forms; we can say that nothing is infinite, but, it is true that varieties themselves have to be defined, with the aid of other forms.


We can conclude from all these conversations that the forms are not simply self forecasted, although the form is symbolic because of its property and specific feature, but, it holds true that to be able to define a typical or form, we also need the assistance from the other styles, which may be much bigger or much less in greatness or durability. Although the specifications reveal about their specific feature, but, they will be the part of the much larger pool and are also reliant on the other forms of its own group.

Works Cited

Pluto. (2011). Ancient Philosophy: Volume I, 6th release. In Parmenides, Ancient Philosophy: Volume I, 6th model (pp. 290-297). pearson/ Prentice Hall.

Pluto. (2011). Republic. In F. E. Braid, Old Philosophy: Amount I, 6th release (pp. 274-288). Pearson/Prentice Hall.

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