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282

INTRO U TION

283

T PROBLEMS IN whose analysis oneand manyseem to be involved recur in every periodofwestern thought. The question, for e x ~ n n p l ewhether there is an irreducible duality in therelation of knower and known, or whether, inthe act of knowledge, knower and knownareone, is discussed by Hobbes and William Jamesas well as Plotinus and r i s t o t l e ~ The questionwhether the state-whichisamultitude somehow united for a common life-has, or shouldhave, the same degree of unity as the family,is discussedby. Locke and Hegel.as \vell as Platoand Aristotle.

CHAPTER 63: ONE AND MANYmotion of Plato s dialectic may be from theone to the many or from the many tothe one;or it may be on the level of the many asan intermediate stage through which analysis mustgo in proceeding from the infinite to the one.Those vvho pass at once from unity to infinity,says Socrates, do not recognize t he differencebetween the mere a rt o f disputation and truedialectic.

For Aristotle, first philosophy or n1etaphysics concerned as it is with being qua beingand the attributes .which belong to anythingqua being, also investigates unity. Unity is th efirst property of being. The meanings of one orunity are as various as the meanings of :to be.If there is a difference between essentlalandaccidental being, there isa parallel differencebetween essential and accidental unity. If na t ural and artificial things differ in substance orbeing, so too must they differ in unity ~ e i n gand .unity are the same, Aristotle says, andare one thing.in the sense that they are impliedinoneanother as are principle and cause. Unityis nothing apart from being, and nothing canbewithout beingone insome sense of uni ty whichis determined.by the wayin which the thingexists. Aristotle sanalysisof any subjectmatter,proceeding as it does by reference to contraries,always appeals t o t he one and the many Al lcontraries, he says, ar e reducible to being andnon-being and to unity and plurality, as fo rinstance, rest belongs to unity and movementto plurality And everything else is evidentlyreducible to unity and plurality. . . . For allthingsare either contraries or composed of c o n ~traries, and unity and plurality are theprincipIes of all contrariety.

tarchus is impatient to begin clearinguproblems. Willing to undertake what heg reat and mul ti fa riou s bat tl e, i n

such various points are at issue, Soc-also anxious to let Protarchus and the

SouthS know the intellectual perilswhichd for novices who enter upon this in-ea hThe oneand many, he tells tern, e-

identified by thought They r u n ~ b o ~ tr in and ou t of every word which IS. This union of them wil l neverod is not now beginning, bu t is anting quality of thought itsel,\vhichgrows old.t is why, he explaIns, any young man,h.e first tastes these subtleties, is delighte?,ncies that he has found a treasure of VISin the f irst enthusiasm of his joy , heno stone, or rather no thought , .una now rolling up the many into the o?e,neading them together, now- unfoldIngividing them; he puzzles himself first andall, and then he proceeds to puzzlehis

ors . whether they are olderor youngerorown age-that makes no dif ference;r father nor mother does. he spare; nobeing who has ears is safe f rom him,even his dog; and a barbarian wouldo chanceof escaping him, if an intercould only be found.ER IT IS full of exasperating subtletiesreasure of true wisdom, the discussion of.and the many-in itselfand in relationg and becoming, the intelligible andthe

e the definite and the infinite,.the samether, universals andparticulars, . h o ~ e srts , the simple and the complex, the In-Ie and t he c o n t i n u o u s ~ i s a discussionseemsunavoidabl e to the ancients. In the

nes of Plato and i n Aristotle s treatises,ally his etaphysicsthe one and the m ~ n ylnected with the basic terms of phIlo-1thought.Plato, the distinction between the onene manyentersinto the analysis of almost

hject-such as pleasureor virtue o r k n o ~ l -.Anything,.vi ewed under the aspect of Itsor its becoming, its definite sameness ordefinite otherness and variety, mus t b e

sed both as a one and as a many. The

opposed, tha t the one is not a many anmany not a one. Yet even that does not sebe quite accurate for, as Socrates tells Bchus in the Philebus it may alsobe saidtfione is a many and the many a one. Thewonderful propositions, he says, wondbecause whoever affirms either is veryopattack.

At this early mOlnent in the recorded ttion of western thought, the dialogues ofso thoroughin theirexplorationof the prof the one and many, make no claim todiscoveredor invented them. Theywereaeven then. They seem to hang in thatn10sphere of thought, usually befogginwho try t o see t he truth about anythiwithout first clearing away their obscSocrates refers to th e common and acedged paradoxes of the one and the rnathat everybody has by this time agreedmiss as childish and obvious and detrimethe true course of thought. These aside,genuine perplexities remain. ProtarchusSocrates to ins truct h im about thosemarvels connected with this subject as Socrates seems to have implied, havyet become comlnon and acknowledged.

Socrates begins by calling his attention,to t he uni ty of this man or this ox, bu t tsense in ,,,hich it is said tha t man is one,is one, or beauty one, o r t he good one.necessary to ask, he says, f ir st , whetherunities exist; then, such unities being althe same, and adm.itting neither generatiodestruction, how each is itself alone, is notone bu t this one; finally, how these unitiebe conceived as dispersed and multiplied i\vorld of things which come to be andaway. This last question seen1S to be thedifficult because it asks about the being same and one as it becomes in the one and

I N Pragmatism and in his unfinished last work,Some Problems Philosophy William Jamesuses the problemof theoneand the many as oneof the crucial tests of the philosophical mind.In his famous table of doctrines or isms healigns monisln with rationalism.and idealism inthe column headed tender-minded, and inthe other column, headed tough-minded,h eplaces their opposites-pluralism, empiricism,and rnaterialism. But as his own theories show,isms like monismand pluralismtend to oversimplify the issues.

Whoeveremphasizes the oneness of theworld,for example, may also acknowledge its manyness and recognize that i t is somehow a pluriverse as well as a universe. Some, like Bradley,may qualify this view by regarding the unity asultimate reality, the plurality as appearance orillusion.Whoeverfinds themultiplicity of thingsthe primary fact may, nevertheless, findsomeuni ty in t he order and connection of things.Some, like James himself, may insist that theconnection is a loose concatenation of relativelyindependent parts of reality, rather than an interpenetration of each part with every other inthe solid whole which James calls the blockuniverse.

There may be another oversimplification inJames consideration of the problem of the oneand themany.He seemsto beconcernedlargely,if not exclusively, with the alternatives of theblock and the concatenated universe as conceptions of the structure of reality. But, assome of the great books of antiguity make evident y that is onlyone of the problems of the oneand the many. Perhaps it should be said, notthat there are many problems of the one andthe many, but that there is oneproblemhavingmany aspects or applications, forin everystatement of the problelTI there is at least thissingleness of theme; that t he one and the many are

h pter 63: ONE AND MANY

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TI i:E GREAT IDEAS CHAPTER -63: ONE AND MANY8The earlier controversy over the indivisi

bility of sovereignty becomes at a later ttage thecentral issue of federal union, to which e pluri-bus u u is the solution offeredby theFederalists. Questions concerning the simple and thecomplex, or \vholes and parts, as objects ofknowledge, or questions concerning the unityand divisibility of time, space, or matter engage the attention of inquirers and analysts noless in modern than in ancient times.

But there are cer ta in problems \vhich aretreated with unusual speculative vigor by t heancients alone. Unlike the problems just mentioned, which deal with applications of the contrast between unity and multiplicity, theseare questions about the One itself-what it is,whether it exists, whether it is identical withBeing, whether it is itself a substance or thesubstance of all things.

The sustained inquiry into such matters inantiquity seems to testify to the extraordinarypower exerted upon ancient thought by Parmenides of Elea. The person called t he EleaticStranger represents his theories in such dialogues of PIato as the Sophist and the StatesmanParmenides, or his disciple Zeno, is probablythe source of many of the paradoxesandriddleswhich Socrates, in the Philebus dismisses as nolonger worthy of serious attention. One wholedialogue, named Parmenides because of his partin the discussion, exhibits the Eleatic demonstration that all is one. It abounds in the subtleties of the various arguments which try. todefend the reality of the many or try to reducethat position to absurdity .Questioned by Socrates concerning his paradoxes, Zeno says that his writings were meantto protect the arguments of Parmenidesagainstthosewho makefun of himandseek toshow themany ridiculousand contradictory results\vhichthey suppose to follow from the affirmation ofthe one. When he addresses himself to thepartisans of the many,.Zeno says that he returnstheir attack with interest.by retorting uponthem that theirhypothesisof the beingofmany,if carried out appears to bestillmore ridiculousthan the hypothesis of the being of one.

Aristot le also deals with the Eleaticarguments. In the Physics he says first that inquiring about whetherbeing is one, cannot contribute t o the study of nature. I-Ie then adds that

such inquiry anyway would be l ik e aragainst any other position maintained fasake of argulnent or like refuting acontentious argurrv;nt. This descriptiosays, appliest o the arguments bothof and Parmenides: their premises are falsetheir conclusions do notfollow Accepridiculous proposition and the rest foUosimple enough proceeding. Aristotle s tment of Parmenides and Zeno in the etics seems to be no more sympathetic, th taci tly admits the relevance of thespeculations to the study of being, if notstudy of change and the principles of nNevertheless, many of the questions coing the one and the many which both PIaAristotle deem worthy of discussion aphave some connectionwith the perplexitiepounded by Parmenides and his school.THOSE WHO NOT deny either the unbeing or its multiplicity tend to make tmary fact about reality either its onenessmanyness. This may seem at first to be otsignificance, but if the two views of thewhich result from this difference are exait may be found. that the disagreementsingle point changes the perspective onthing else. The phi losophers who meither the one or the many behold unmore radically dissimilar than the samelooked at from opposite ends of a teleBut that is no t all. Almost every othermental conception-of God and man,mind and knowledge, of matter and mgtcause and necess i ty-seelns also to be a

Spinoza, for example, criticizes thoset ri bu te t o finite things, of \ h ich thnecessarily many, the properties whichto the infinite being, of ,vhich there can 0one. This man, this s tone, or any compindividual thing, is not a substance, havipower to exist in and of itself; it consistso f certain modifications of the attr ibGod the one inf in ite substance ineverything else both is and is conceivedcording to Spinoza, those \vho suppose tfinite many are substances have notaa proper order of philosophic study.

They begin with the objects of sensehave the least reali ty and come las t to

ature, the infinite one, which ought todied first because it is first in the order ofedge andin theorderof things . I-Ienceorne to pass, Spinoza continues, thatas nothing of vhich men thought lesse divine nature vhile they have beeng natural objects, and when they after-

applied themselves to. think about God,as nothing of which they could .thinkn those prior fictions upon which theyilt their knowledge of natural things, fo rctionscouldin noway help to the kno\vl- the divine nature.rting \vith the definition of substance aswhich exists in itself and is conceived

itself, and \vith the definition of Godlutely infinite being, that is to say,ce consisting of infinite attributesa undertakes to. prove that there cannotor fi l re substances having the sameor attributes, that substance is necesfinite, and hence that itis impossiblee than one substance to exist .S ince heit as axiomatic that everything whichher in itselfor in another it follows forthat if anything at all exists, God (or

ce) must necessarily exist-as that whichists in itself and as that inwhich everyse has its finite being as a mode or affecthe attributes of God.in other consequences seem to follow.e infinite substance is indivisible: i t ishole made. up of par ts which can havendentexistence, as the par ts of a quan

e whole seem able t o exist when theis divided. Furthermore God , ac

to Spinoza, is the immanent, and notsitive, cause of all things. God causesat as one thing act ing on another wheneindependent in existence, bu t rather asng in which all thingsare. God is not presthe world, as other theologians seem ton the manner in which a cause exists inct that depends upon it. Rather th eodd is in God as an effect which can inbe separated from th e existence of thenymore thanan aspectcan be separated

lat of vvhich it is an aspect.Spinoza, the unity and totality of beingcalled nature as well as infini te sub or God. His distinction betvveen

85natura naturans and natura naturata discussedin the chapteron NATURE, seems to permithimto distinguish between the infinite or. eternaland t he finite or temporal-the one and themany- ithout implying a real separation between God and the wor ld. S ince God is immanent in the ,,,orld, and since God not o nl yexists necessarily but also acts from the necessity of His o\vn nature, it follows (as is indicatedin thechapteron NECESSITY AND CONTINGENCY)that every finite and temporal aspect of natureis necessarily determined. Nothing is contingent. Nothing could be otherwise than it is.THIS EXAMINATION of a doctr ine in which theprimacy of the one absorbs as well as subordi nates the many, serves to exemplify thepointtha t mak ing the one p rimary is more than amatter of emphasis. It also shows that almostevery fundamental question is affected. It presents a picture of \vhat William James appearsto mean when he speaks of the block universe,though he himself usual ly seems to h ave i nmind Hegel s Absolute rather than Spinoza sGod.

Aristotle advances a contrary doctrine. LikeS pinoza he uses t he term substance. LikeSpinoza he defines substance as that whichexists in itself, not as an accident (aquality, forexample) which exists in another, e g the redness in the-rose. But for him substance is notnecessarily infinite, nor is it indivisible. A roseor a man is a substance. Every physical thing\vhich has a natural unity is a substance.

Each is a f in ite whole , or r athe r each is awhole in a number of different senses. Insofar asit has essential unity it is a whole composed ofInatter and form which, according to Aristotle,are represented in the formulation of a definit ion by the genus and the differentia. Insofar asit is composed of matter it also has the unity ofa quantitativewhole in virtue ofwhich it movesas one thing or uniquely occupies a place. Sincequantitative unity involves continuity, andcontinuity entails divisibility, a substance remains one only so long as it is no t divided intoits quantitative par ts , just as it remains oneessentially only so long as its matter and formare not separated.

A substance is individual not because it is absolutely indivisible-as for Lucretius the atom

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THE GREAT IDEAS CHAPTER 63: ONE AND MANY86is because it is simple rather than composite. Itsindividuality rather consists; first, in its beingdivided frorn other substances in such awaythat it can perish without necessarily destroying them, or they can perish without destroy-ing it; and, second, in the fact that, thoughdivisible into parts, it is one whole when theseparts remain undivided. Yet as one substance thasmore unity than a mere collection of things.

The difference betweena man and a tnachine,according to Aristotle s differentiatIon betweenthe unity of natural substances and of artificialth ings, is that a man is not composed of substances (though the parts of a living organismmay come to exist as substances when it is decomposed or theyare separated from.it), whereas a machine, made up of separate pieces ofmetal, is nothing but a number of individualsubstances arranged in a certain way. The unityof man does no t appear to be the same, therefore, when. soul and body are conceived byDescartes as two substances and by Aristotlenot as distinct substances but as form and matterwhich through their union constitute .a

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OUTLINE OF TOPICS

2. The modes of unity: comparison of numerical, essential, and divine unity a Numerical unity or identity: the number one b The unity of the indivisible or the simple: the individual thing, the point, theatom, the quality C The cOlnplex unity of a whole composed of parts: the distinction bet\veen theindivisible and the undivided

The transcendental one: the Absolute; the unity of being, of nature, of the universel a. The relation of t he one and the many: emanation of the luany from the onelb. The unity or duality of God and the world: the immanence and transcendence of

GodI The one and the many in relation to the universal and the particular: the abstractand the concrete universal

289HAPTER 63: ONE AND l\tfANY

nity in moral and political matterss The unity of virtue and the many virtuesSb. The unity of the last end: the plurality of intermediate ends or meanss The unity of subjective will and objective morality in the ethical realmSd The unity of the family and the unity of the state: the limits of political or social

unificationse The of sovereignty: its divisibility or indivisibility; the problem of federalunIon 3nity in the supernatural order6a The unity and siluplicity of God6b The unity of the Trinity 3016c The unity of the Incarnation

PAGEKinds of \vholes or cOll1plex unities 2933a Quantitative wholes: oneness in matter or motion 2941 The continuity of a quantitative whole2 The unity and divisibility of a motion(3) The uni ty and divisibility of matter(4) The unity and divisibility of time and space 295

3bNatural or essential wholes: the oneness of a being or a nature1 The distinction between essential and accidental unity(2) The comparison of the unity of natural things with man-made compositionsor aggregations: artificial \vholes(3) The unity of a substance and of substantial form(4) The unity of man as composite of body and soul, matter and spirit, exten-sion and thought 296(5) The unity of the human person o r t he self: the order of man s powers; thesplit personality

Unity in the realm of mind: unity in thought or knowledge 2974aThe uni ty of mind or intellect, the cognitive faculties, or consciousness b The unity of sense-experience: the unity of attention; the transcendental unity

of apperception4c Unity in thinking or understanding: the unity of complex ideas and definitions;

the unity of the term, the judgment, and the syllogism4dThe unity of science: the unity of particular sciences 2984eThe one and the many, or the simple and the complex, as objects of knowledge:the order of learning with respect to wholes and partsif The unity of knower and kno\vn, or of subject and object 299

i tsel fa thing of multiplicity. The unityall-embracing vision may be required ahend the ineffable unity of the l ranscenBut the m y s t r o u ~ s s of unity is not coto the Transcenden t One . I t confrontrnathematician as well as the philosophechallenges Nicomachus and Euclid as Plotinus.

Unity writes Nicomachus, occupyinplace and character of a point , wil l be tnginning of intervals and numbers, bu t is nself an interval or a nUlnber. That, thunityora unit in itself? Euclid ans\verswitdefinition: A unit is that by virtue ofeachof the things that exist is calledone.is not only the measure of existence, butnumbers; for, according to Euclid, a nua multitude composed of units. In mathics no less than inmetaphysics or in theologrelation of unity t o nun1be r seems to bheart of the problem of the one and the

Number according to I.A>cke, applisel f to men, angels, act ions, thoughts; ething thateitherdoesexist, or can imagiUnity or one is, in his view, not only thplest of all our ideas, but the mostomniprEvery object our senses are employedaeveryideain our understandings; every tnof our minds, brings this idea along wiAnd therefore it is . . . i n i ts agr eementother things, the nost universal idea we

THE GREAT IDEAS88neously Intellectual Principle and Being; and,attaining resemblance in virtue of this vision, itrepeats the act of the One i n pou ring for th avast power. This second outflow is a Form orIdea representing the Divine Intellect as theDivineIntellect represented its own prior, TheOne. This active power sprung from essences(from the Intellectual-Principle considered asBeing) is Soul. Soul arises as the idea and act ofthe motionless Intellectual-Principle Ittakes fullness by looking toward its source; butit generates its image byadopting another, adownward, movement. This image of Soul isSense and Nature the vegetal principle.

Nothing , wri tes P lo tinu s, i s complet elysevered from its prior. Thus the human Soulappears to reach as far down as to the vegetalorder. In these successive enlanations all thatis not One is conserved by virtue of the One,and from the One derives its characteristic nature. Everythingexceptthe One is aone-many.I f it had not attained such unity as is consistentwith being made up of multiplicity, \ve couldnot affirm its existence. The Transcendentalone is a rea lly existen t One, wholly andtruly One, while i ts sequent , poured down insomeway from the One, is all, a total which hasparticipation in unity and whose everymemberis similarly all and one.

If reason cannot fully graspthe TranscendentOne, that may be because discursive reason is

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THE GREAT IDEAS

R F R N STo find the passages cited, use the numbers in heavy, type, which are-rhevolume an d pagenumbers the passages referred to. Fo r example, in 4 HOMER: Iliad BK [265-283] 12d, thenumber 4 IS t he number of the volume i n t he set; the number 12d indicates that the passage is in section d of page 12.

291198a / ]udgelnent 564e-,565d esp 565e-d;580e-d

6HEGEL: Philosophy History INTRo,165a-b:PART III, 306a

lb . The unity or duality of Godand t he world :the immanence and transcendence ofGod

8 ARISTOTLE: Metaphysics BKXII, CH 10[I075aI2-I6]605d9 ARISTOTLE : Motion Animals CH 3 [699aII]CH 4 [ 7 o o a S ~ 234a-235a12 EPICTETUS: Discourses BK I, CH 14 120d-121e12 AURELIUS : Meditations BK II,SECT I 256b,d;BK VII, SECT 9 280b- e18 AUGUSTINE: Confessions BK I, par2-3 1b-2a ;BK III, par 10 1Sb-d; pa r 18 18b; BK IV, pa r 2625e-d; par 31 26e-27a; BK VI, par 436a-b;BKVII, par 43b-45d; par 16-23 48e-50e esppar 21 49d-50a; BK X, par 8-10 73b-74a; BKXII, par 7 100d-101a; par 21 103d-104a/ City God BK IV, eH 12-13 195d-196b; BK VII,CH 6, 248a; CH 30 261b-d; BK X, CH 14 307e308a; BK xu , eH 17 353a-354a; CH 25 358b359a / Christian Doctrine BKI, CH12627e-d

19 AQUINAS: Summa Theologica PART I, Q 3,A I, REP I 14b-15b; A 8 19d,.20c; Q4 , A 322b-23b; Q 6, A 4 30b-d; Q 8 34e,.38e; Q 16,A 6 98b-d; QI8, A 4107d-108c; Q44, AA 1-2238b-240a; Q 511 A 3,REP3277a-278e; Q52,A2 279b-280a; Q 61, A3,REP2316a-d; Q 90,A I 48Qd481d; QQI03-IOS 528a-'-545b; PARTI-II, Q 17, A8, REP 2 692a-e

AQUINAS : Summa Theologica PART I I I I Q,26, A2, REP 3511a-d; PART III SUPPL, Q 84,A 2, REP 1 984e-985d21 DANTE: Divine Comedy PARADISE,I,f94-I23]107b-e; II [112-148] 109a-b; XIII [52-66]126a; XIX [40-66] 135e-d; XXVIII 148d-150b;XXIX [127-145] 151c-d; XXXIII [76-1451157a-d

3 HOBBES: Leviathan PART II, 162b31 DESCARTES : Discourse PART V, 54d-56a /Objections and Replies 110b-112a; 123e-d;158b-159a31 SPINOZA: Ethics PART I 355a-372d esp DEF3-5 355b, AXIOM 1. ..2 355c:..d, PR()P2-8 355d357d,PRop 10 , SCHOL 358a-b, PROP 13,

C O R O L ~ P R O P 18 359d-363e,PRop 22-23364d365a, PROP 25, COROL and SCHOL 365b, PROP28-31 365e-367a, PROP 33-34 367b-369a;PART II, PROP 373d-377e '

3 MILTON: Paradise Lost,uK v [469 55]18Sb186a; BK XI [ 4 ~ 4 6 ] 306b,34 NEWTON: Principles BK III, GENERAL SCHOL,370a-371a35 LOCKE: l Iuman Understanding BK II, CHXIII, SECT 18 152a.:e; CH XV, SECT 2-4 .162e

163b; BK III, CH VI,SECTII.,..I2271b,.272b35 BERKELEY: Human Knowledge SECT 149IS0 442d-443b; SECT ISS 444b-e35 I-IUME: Human Understanding SECT VII, DIVs6475a-b

CHAPTER 63: ONE AND MANYQUINAS: SUm a Theologica PAR III, Q 4,1, REP 4 730d-731d; Q 17, A 2, ANs 808d-09d; Q19, A I, REP 4 816a-818ba ES Leviathan PART III, 172b; P AR T I V ,69dPINOZA: Ethics PART I 355a-372d esp PROP-8 355d-357d, PROP 10, SCHOL 358a-h, PROP2359b-e, PROP 13, cORoLand SCHOL359d,ROP 14, COROL I 360a, PROP IS 360a-361d,

pROP 16, COROL 1-3 362a,PRop 18 363e, PROP5, SCHOL and COROL 365b, PROP 28 365e66a, PROP 33, SCHOL I-PROP 34 367e-369a;ART III, 395a-docKE: Human Understanding BK II, CH VII,EcT 7 132d; CH XIII, SECT 26154b-e; CH XVI,EcT I 165e-dERKELEY: Human Knowledge SECT 13 415e

ANT: Pure Reason 43d-44a; 44e-45b / ]udge-ent 550a-551a,e ; 564e-56Sd esp 565e-d;Oe-de relation of the one and the many:emanation of th e many f rom the on e

ATO: Republic BK V, 370d-373c;BK VII,2b-394b / Parmenides 486a-511dl SophistId-574e esp 564d-574e / Statesman 594dSa / Philebus 610d-613aRISTOTLE : Physics BK 11 CH 8 [19Ia24-bI2]267a-c I Metaphysics BK I, cn 6 505b-506b;

eH 7 [98sa34 -bS] 506e;.BKv, CH 6 [IoI6br8 25] 537b; [IOI7a3-7l537e; BK X,CH I [I052bI53b8 ] 578d-580a; CH 6 583d-584e; BK XIV,H 1-2 619b,d-622eLOTI NUS: First Ennead TRVII, CH i 26e-d /ondEnnead, TR III,CH 46b-e; ClI 18c-SOa; TR IX, elI 8 70a-d /ThirdEnnead,II, CH I6 9 0 e 9 1 c ; T ~ I I I C H I 93b-e; TRI, CH II 126a-d; TR VIII 129a-136a passim;IX, CH 3, 137b--c / Fourth Ennead TR II9c-14lc; TR III, CH 2-5 142a-144c; TR IV,

H I, 159b-d; CH 10-12 163a-164d; CH 30-454b-183a; TR VIII, CH 3-TR IX, CH 5 202a7a,e I Fifth Ennead TR I, CH 4-9 209dc; TR II, CH I 214e-215a; TR III, CH 10-12Ib-223e; TR IV 226d-228b; TRVII 238a9b; TR VIII, cn 7 242d-243e/ Sixth Ennead11, CH 1-8 268d-'273e;cH 20-22278d-280d;IV, CH 4 299a-d; TR v 305e-310d; TR VI,7 313d-314a; TR VII, CH 4-17 323e-331a

QUINAS: Summa Theologica PART I,QQ 31 14a -50b passim; Q 14, A 6 , ANS 80a-81e;16, A6 98b-d; QQ 3-31 167a,.175e; QQ 44-458a-250a; Q 47256a-259a; Q 77, A 6, REP I4c-40Sc; Q8S,A 8, ANs460b-461b; QQ 103528a-545b esp Q 103, AA 3-4 530a-531b;RT I--II, Q 17, A4, ANS 688d-68geINOZA: Ethics PART I 355a-372d esp DEF355b, AXIOM 1-2 355e-d, PROP I': '8,355d7d, PROP 11-16 358b-362a, PROP 18 363e,OP 21-25 364a-365b, PROP 29 366b--e

ANT: Pure Reason 43d-44a; 4ge-51d espe-d; 74b-76c; l07b-e; 173b-177b; ,197b-

24] 605d-606a; BK XIV, CH I [I087b34'-I08620a-b / Soul BK II, eH I [4I2b6--9] 642e12 LUCRETIUS: Nature Things BK [I1104] 28a-29a12 EPICTETUS: Discourses BK I, CM 14 120d12 AURELIUS: Meditations BK II, SECT 3 257BK I V, S EC T 29 266a; SECT 40' 267a-b; BSECT 8 269d-270b; SECT 30 273 a; BKSECT 36-45 277e-278e; BK VII, SECT 9 280SECT 19 281a; BK IX, SECT 8-9 292b-d; BSECT 6-7 297a-e; BK XII, SECT 30 310a-b13 VIRGIL: Aeneid BK VI [724-729] 230b

17 PLOTINUS: Second Ennead TR III, CH 1347b; TR IX, CH I , 65d-66a / Third EnnTR VIII 129a-136a; TR IX, CH 3, 138a,e /Ennead TR I, CH 6-7 211a-212c; TR II, C214e-215a; TR III, CH 11-17 222b-226e; TRCH 4-13 230b-235b; TR VI, CH 2--6 235d';23/ Sixth Ennead TR II , CH 8-12 272d-276a;IV, cn 7-8 300b-301e; CH II 302e-d; TR305e-31Od; TR I X 353d-360d passim

19 AQUINAS: Summa Theologica PART I, Q6,REP I 2ge-30b; Q II 46d,-50b passim,esp46d-47d; Q30, A3 169b-170e ;Q 39, A8 2213a; 44, A I, ANS 238b-239a; Q 47,258e-259a ; Q 93, A 9, ANS 500e-501e; QA 3, ANS 530a-e; PART I-II, Q 1 0, A I , R662d-663d; Q17, A4 , ANS 688d-68ge

PAGE SECTIONS: When the text is printed in one column, the letters a and b refer to theupperand lowerhalvesofthe page. Fo r example, in53 JAMES: Psychology 116a-119b, the passagebegins i n t he upper hal f o f page 116 and ends in the lower half of page 119. When the text isprinted i n two columns, the letters a and b refer t o t he upper a nd lo\ver halves of the lefthand sideofthe page, letters e and d t o theupper and lower halves of the righ t-hand side ofthe page. Fo r e x a ~ p l e l n 7 PLATO: SymposJum 163b-164e, the passage begins inthe lower halfof the left-hand SIde of page 163 and ends In the upper half of the right-hand side of page 164.

AUTHOR S D I ~ I S I O ~ S : Oneo more of the mait?- divisions of a work (such as PART, BK, CH,SECT are sometImes Included In the reference; hne numbers, in brackets, are given in certain cases; e.g. Iliad BK II [265--283] 12d.BIBLE R E F E ~ E N C E ~ : r ~ f r n s are to.book, chapter? and verse. When theKing James

and Douay verSIons drffer In title of books or In t he numbenng of chapters or verses, the KingJames version is cited first and the Douay, indicated by a D , follows; e.g. OLD TESTAMENT: Nehemiah 7:4S- D II Esdras 7:46.SYMBOLS: Th e abbreviation esp calls the reader's a t tention to one or more especially

relevant parts of a w h o ~ e referen.ce; passim signifies that the topic is discussed intermitt ent ly ra the r than contInuously In the 'work or passage cited.Fo r additional information concerning the style of the references, see the Explanation ofReference Style; for general guidance in the use of The Great Ideas consult the Preface.

9

1. The t ranscenden ta l one: the Absolute; theunity of being, of nature, of the universe

7 PLATO: Parmenides 491d-511d / Theaetetus532e,.533a / Sophist 566a-567a8 ARISTOTLE: Topics BK IV, CH I [I2IaI4-I9]169a; [ 2Ib4-8] 16ge; CH 6 [I27a26-40] 176d177a/ Sophistical Refutations CH 7 [I69a2I-24]232d; [I69a33-36] 233a; CH 10 [170bI8-2S]235a / Physics BK I, cn 2-3 259b-262a; CH 8[I9Ia23-bI3] 267a-e; BK III, CH 6 [207a7-3I]28Sb-d / Heavens BK I, CH 8-9 367b-370d /Generation and Corruption BK I, CH I 409a410e; CH 8 [32Sa4-bS] 423e-424a / Meta-physics BK I, CH 3 [983b7-984b8] 501d-502e;CH 5 [986b8-987a2] 504e-SOSa; CH 6 505b506b; CH 7 [988a34-bS] 506e; CH 8 [988b23989aI8] 506d-507b; BK III, CH I [996a4-9]514e; CH 3 [998bI4-28] 517b-e; eH 4 [IOOIa4b2S ] 519d-520e; BK IV, CH 2 [I003b23-IOOSaI]522d-524a; CH 4 [Io07bI9-I008a3] 527a-b;BK v, CH 4 [IOI4b27-3S] 535a-b; BK VII, CH 4[I030b7-I4] 553b; CH II [I036a26-b20] 559d560b; CH 16 [I040bI6-27] 564d; BK VIII, CH 6[I04Sa36-b7] 570b-e; BK x, CH 2 580b-d; BKXI , CH 2 [I060a36-bI91 588e-d; BK XII, CH I[I069aI8-22] 598a; CH 4 [I07oa3I-b8] 599d600a; eH 8 [I074a31-39] 604d; CH 10 [I075aI2-

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1. The transcendentalone: the Ahsolute; the unityoj being, oj nature, of the universe. 1h Theunity or duality of God an d the world: theimma1zence an d transcendence oj God.

42 KANT: PureReason, 192c-d I Practical Reason,342c; 351 b-352c I Judgement, 550a-551a c;564c-5 65d esp565c-d; 566c-d; 580c-d;S92a-c

46 HEGEL: Philosophy of History, INTRO 156d157b; 176b-c; PART I 220c-221a; 224a-b;227d-228c; 237d-238a; 245d-246c

48 MELVILLE: Moby Dick, 115b-117a51 TOLSTOY: War and Peace BK V 216d-218b;BK XIV 608a-b; BK XV 631a-c52 DOSTOEVSKY: Brothers Karamazov, BK VI

153b-d

954 A 4 25b-d; PART III SUPPL Q 83 A 2REP 5 976c-978c; A 3 REP 4978c-980d31 DESCARTES: Rules, XII 20d-21b31 SPINOZA: Ethics, PART I PROP 12-15 359b361d; PART II DEF 7373c

34 NEWTON: Optics, BK III 541b35 LOCKE: Huraan Understanding, BK II CH IISECT I 127d-128a; CH XV SECT 9 164b-d;

CH XVI SECT I 165c-d; BK III CH IV SECT15-16 263a-c35 BERKELEY: Human Knowledge, INTRO SECT7 406a-b; SECT 99 432b42 KANT: Pure Reason, 120c-129c esp 121a-124d126a-128b; 1 30 b- 13 3c e sp 1 31 c; 1 37 a- 14 0cesp 137d-138d [antithesis]; 152a-d; 158a

159d; 161d-163a; 211c-213a c Th e complex unity of a w h o le co mp os ed ofp ar ts : t he d is ti nc ti on b et we en t he in

divisible an d t h e u n di v id ed7 PLATO: Parmenides, 495c-497c; 505c-506b /Theaetetus, 545b-547b / Sophist, 566a-d8 ARISTOTLE: Topics, BK VI ClI 13 [I5oaI]-CH14 [I5 Ia32] 2 04 c- 20 6a / Physics, BK I CH 2

[I85bII-I7] 260b-c; BK III CH 6 [ 20 6b 33 207a31] 285b-d; BK IV CH 3 [2IOa25-b8]289b-c I Metaphysics, BK V CH 6 536a-537c;CH 26 545c-d; BK x CH I 578b d-580a; cn 3[I054a20-2.3] 581a / Soul, BK III CH 6 [430b622] 663a-b9 ARISTOTLE: Ethics, BK X CH 4 [II74aI3--bI4]428b-429a I Politics, BK I CH I [I252aI8-24]445b; CH 2 [I253aI9-25] 446c12 LUCRETIUS: Nature of Things, BK I [599-634]8h-d

17 PLOTINUS: Fourth Ennead, TR III CH 2 4 2 a ~143b; TR IX ClI 5 206d-207a c

19 AQUINAS: Summa Theologica, P RT I Q 6A 3 REP I 29c-30b; Q II A I ANS and REP 246d-47d; A 2 REP 2 47d-48d.;Q 30 A I REP 4167a - 168a; Q39 A 3 ANS 204c-205c; Q 85 A3 REP 2 455b-457a; A 8 ANS 460b-461 b;PART I-II Q 17 A 4 ANS 688d-689c

2 AQUINAS: Summa Theologica, PART III SUPPLQ 79 A2 REP 2 953b-955c

28 GALILEO: Two New Sciences, FIRST DAY145b-146c; 150d-151c34 NEWTON: Principles, BK III RULE III 270b271a35 LOCKE: Human Understanding, BK II CH XXIISECT 4 201c - d; CR XXIV 214b-d; BK III CH VSECT 10-1I 266b-d35 BERKELEY: l-luman Knowledge, SECT 12- 13

415b-c46 HEGEL: Philosophy Right, ADDITIONS 168

145c-d53 JAMES: Psychology, 104a-106b3. Kinds of wholes or cOlnplex unities

8 ARISTOTLE: Metaphysics, BK V CH 6 536a537c; eH 25-26 545b-d; x CH I 578b dS80a

C H A P T E R 63: ONE AND MANY4 REP 2 49d-SOb; Q 30 A I REP 4 167a-168a;A 2 REP 5 168a-169b; A 3 1 69 b- 17 0c ; Q 85A 8 REP 2 460b-461b; PART I-II Q 10 A IREP 3 662d-663doAQUINAS: Summa Theologica, PART III Q 2A 3 REP I 7 13 a- 71 4c ; A 9 REP I 719d- 720c;Q 17 806d-809d; PART III SUPPL Q 7 9 9 5 1b 956bGALILEO: Two New Sciences, FIRST DAY146c-147a

1 DESCARTES: Rules, XIV 31b-c; 32a-b /Geolnetry, BKI 296a1 SPINOZA: Ethics, PART I PROP 12-15 359b361dPASCAL: Pensees 512 262aLOCKE: Human Understanding, BK 1 CH III

SECT 4-5 113h-c; BK II CH XXVII 218d-228cpassim; BK IV CH I SECT 4 307b-c; CH IIISECT 8 315b-cBERKELEY: Human Knowledge, SECT 12-13415b-cKANT: Pure Reason, 99a-101bhe unity of th e indivisible or the simple:

the individual thing the point t h e at o mthe quality

PLATO: Republic BK VII 392b-394b / Par-menides, 506d-507b I Theaetetus, 545b-547bI Sophist, 566a-d I Philebus, 611 b-cARISTOTLE: Categories, CH 2 [ Ib 3- 9J 5c /Topics BK I CH 18 [I08b23-32] 153a c /Physics BK I CH 2 [I85bI7-19] 260C;BK IIICH 7 [207a3I-bIO] 285d-286a; BK IV CH 10[218a3-30] 297d-298b / Generation and Cor-ruption, BK I CH 2 [3I6aI5--3I7aI7] 411d-413aI Metaphysics, BK I CH 9 [992818-24] 510b-c;KI l l CH 4 [IOOIb7-I9] 520b-c; BK V CH 3[IOI4b3-I3] 534d; CH 5 [10I5b9- I6] 536a;

CH 6 [IOI6b24-3I] 537b; BK XI CH 12 [I069aI316] 598c; BI{ XII CH 7 [I072a33-.34] 602b /Soul BK III CH 2 [427aIO-I4] 659b-c; CH 6430b6-22] 663a-bRISTOTLE: Ethics, BK X CH 4 [II74b9-I4]28d-429aUCLID: Elements, BK I DEFINITIONS I 1a

ICOMACHUS: Arithmetic, BK II 832bUCRETIUS: Nature of Things, BK I [483-634]a BdLOTINUS: Fourth Ennead, TR III CH 22b-cQUINAS: Summa Theologica, PART I Q 6 A

REP I 29c-30b; Q 8 A 2 REP 2 35c-36b;10 A I ANS an d REP Id 5 40d-41d; Q III ANS 46d-47d; A 2 REP 4 47d-48d; AA 3-4a-SOb; Q 29 A 4 ANS an d REP 3 165c-167a;30 A I REP 3 167a- 168a ; Q 2 REP I14b-215b; Q42 A2 REP 4 225d-227a; Q 50270a-272a; Q52 A 2 279b-280a; Q53 A IEP I 280d-282a; A 2 ANS 282a-283b; Q 7 68 397d-399b; Q 8 5 A 8 ANS an d R EP 2Ob-461b; PART I I I Q 13 A 4 REP 2 67Sa - cUlNAS: SUlnma Theologica, PART I-II Q

2. Th e modes of unity: comparison of nucal essential an d divine unity8 ARISTOTLE: Physics, BK I CH 2 [ I 8 5 b ~ I

260b-d I Metaphysics, BK I CH 5 [986b8504c-505a; BK V CH 6 536a-537c; BK578b d-580a I Soul, BK II CH I [ p2.642c; CH 4 [4I5a22_b8] 645c-d

17 PLOTINUS: Fourth Ennead, TR IX CH 2 2206a; CH 5 206d-207a c

19 AQUINAS: Summa Theologica, PART I46d-50b esp A 4 49d-50b; Q 30 A I R167a - 168a; A REP 5 168a--169b; QgREP 3 492a-d; PART I-II Q17 A4 AN689c20 AQUINAS: Summa Theologica, PART709d-723a esp A9 719d-720c; Q 17 80

31 DESCARTES: Objectionsand Replies, 2231 SPINOZA: Ethics, PART II DEF 7 373c53 JAMES: Psychology, 215b-216a2a. Numericalunity or identity: the num

7 PLATO: Republic, BK VII 392bTheaetetus, 535b-c; 537a-c8 ARISTOTLE: Categories, CH 5 [4810_bI/ Topics, BK I CH 18 [IoBb23- 32] 15VI CH 4 [I4Ib6-8] 194d I Physics, BKI[223bI2-2248I4] 303c-304a c; BK V[242831- b4] 326cd I Metaphysics, BK[IOOI825-b25] 520a-c; BK V CH 6IOI7aI ] 537b-c; CH 9 [IOI8a4-9] 538[I020a8--9] 541 b; BK X CH I 578b d-3 [I054a30-35] 581a; CH 6 [I0 56b33584b-c; BK XII CH 7 [I072a33-34] 6[I074a3I-39] 604d; BK XIII CH 6618c; BK XIV CH I [I087b34-I088aI11 EUCLID: Elements, BK VII DEFINI127a11 NICOMACHUS: Arithmetic, BK I 814BK II 832b; 838c-d; 839d-840a

17 PLOTINUS: Fourth Ennead, TRIX206a; CR 5 206d-207a c / FiflhEnnCH 4 230b-d / Sixth Ennead, TR II273c-275d; TR VI 3 10 d- 32 1 b e sp c313b CH 11-16 315d-319d; TR I353d-355a19 AQUINAS: Summa Theologica, PAAS, ANS and REP 217c-18b; Q7 A434c; Q Iq A6 45c-46d; Q II A I RE47d; A 2 ANS 47d-48d; A 3 REP

TI-IE GREAT IDEl\S7-- 19 406a-410c passim esp SECT 12-r409d35 HUME: lluman Understanding, SECT 125 507b [fn I]

42 KANT: Pure Reason, 197b-198a; 211c-2146 HEGEL: Philo bphy of Right, INTltO pa13a-14c; par 2417d-18a; PART III p r r ~

5 7d ; p ar 165 5 9d ; p ar 185-186 64b-d353-360 112b-114a c I Philosophy ojntsINTRO 158a-159a; 176b-177b; PART r 2238a; PART III 306a53 JAMES: Psychology, 308a-311a passim

I e . T h e on e an d th e many in relation to the univ e rs a l a n d the particular: t h e a b st ra c ta n d t he c o nc r et e universal

7 PLATO: Laches, 32a-33a I Meno, 174d-175d IEuthyphro, 193a-c I Republic, BK VI 383d388a BK VII 392a-394a I Parmenides, 486d489a / Th;aetetus, 514b-515d / Sophist,559a-c I Philebus, 610d-613a8 ARISTOTLE: Categories, CH 2 [Ia20 -b9] 5b-c /Posterior Analytics, BK I CH II [77a5-9] 105d106a; CH 24 [ 85a3I- b3] 116c ; [ 85bI 5-21 ] 1 17 a/ Heavens, BK I CH 9 [277b26-278b9] 369a-d/ Metaphysics, BK I CH 6 505b-506b; CH 7[9 88a.34-b5] 506c; BK III CH 4 [IOOI8I8 -b6]520a-b; BK V CH 3 [IOI4b3-13] 5 3 4 d ~ CH 6[loI6bI7-IOI783] 537b-c; CH 25 [1023 17- 19]545b-c; CH 25 [I023b22]-CH 26 [1023b32]545c; BK VII CH 10 [I034b35-I036825] 558b559d; CH 15 563c-564c; BK X CH I 578b d580a esp [152828-37] 578d; CH 2 580b-d; BKXII CH 8 [1074a32-39] 604d; BK XIII CH 10618c-619a c17 PLOTINUS: Fourth Ennead, TR IX CH 5 206d-207a c19 AQUINAS: Summa Theologica PART I Q 3 A2 REP 3 1 5c -1 6a ; Q II A 3 ANS 49a-c; Q 13A 9 ANS an d REP 2 71 b-72c; Q 14 A6 ANSBOa 81c; Q 30 A 3 ANS an d REP I 169h-170c;A 4 1 70 c- 17 1b ; Q 4 7 A 2 ANS 257b-258c; Q77 A I REP I 399c-401b; Q 79 A 5 REP 2418c-419b; Q 9 3 A 9 ANS 500c-501c; PARTI-II Q 10 A I REP 3 662d-663d; Q 1 7 A 4ANS 688d-689c20 AQUINAS: Summa Theologica, PART III Q 2A I ANS 710a-711c

23 HOBB-ES: Leviathan, PART I 55b-c28 HARVEY: On nimalGeneratian, 332a-333b31 SPINOZA: Ethics, PART II PROP 40 SCHOL I387b-388a35 LOCKE: Hunzan Understanding, BK II CH XISECT 9 145b-c; CH XXXII SECT 6 244b-c; BKIII CH I SECT 3 251d-252a; CH III SECT 1-9254d-256c passim; CH VI SECT I 268b-c;SECT 32-33 277c-::278c35 BERKELEY: {urnan Knowledge, INTRO SECT

9

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THE GREAT IDEAS CHAPtfER 6 : ONE AND MANY 295

3b 2 Th e comparison of the unity of naturalt h i ng s w i t h .man-made compositions oraggregations: artificial wholes

8 ARISTOTLE: Metaphysics, BK V, Cll 6 [roIsb35 IOI6a9] 536b-c; CH 26 [I023b32 j6] 545e-d;BK VIII, CH 3 [I043bI9-24] 568a-b; BK x, CH I[IOS2aI8-2.5] 578b19 AQUINAS: Summa Theologica, PART I-II, Q17,A 4, ANS 688d-68ge

20 AQUINAS: Summa Theologica, PART III, Q 2A I ANS 710a-711e; PART II I SUPPL, Q 79, A 2,REP 4 953b-955e

42 KANT: Judgement, 557a-558b3b 3 Th e unity of a substance an d of substan

t i al fo rm8 ARISTOTLE: Physics, BK I Cll 3 [ I86b I4 -19]261e-d; BK IV, CH 2 [209br-2IOaro] 288b-d /Heavens, BK I, CH 9 [277b26-278bg] 369a-d;

BK IV, cn 4 [312aI2-I7] 403d / MetaphyJ-ics,BK V, CH 6 [IOI6b I-II] 537a; CH 2S [I023bI923] 545b-c; BK VII, CH 17 565a-566a,e; BKVIII, CH 6 569d-570d; BK IX , CH I [1046a28-29]571h; BK X, CH I [IOS2a28-34] 578d; BK X I I ,CH 10 [I07Sb34-37] 606d; BK XIII, CH 2

[ I 7 7 a 2 ~ 2 3 ] 608c Soul, BK I, CH I [402bI403a2 ] 631c-632a; H S [4 IObI0--1 6] 640e; BKI, CH 5 [41 Ia23]-BK II, ClI2 [414a28] 641b-644c10 GALEN: Natural Faculties, BK I CH 12 172d173e; BK II,CH 6, 189a-190b19 AQUINAS: SUn lma Theologica, PART I Q 3, AA2-3 15c-16d; Q 7, A I ANS 31a-d; A 2, ANS

31 DESCARTES: Objections and Replies, 152d1 5 Sd; 2 2 4 d-2 2 5 d

35 LOCKE: Human Understanding, BK III, CH VI,SECT I-10 268b-271b passim, esp SECT 4 268d..26gb; BK IV, CH VI, SECT II 334b-335b

35 BERKELEY: Human Knowledge, SECT I413a-b; SECT 12 415b-c; SECT 99 432b

3b 1) Th e d i s ti n cti o n b et ween es s en t ial an da c c ide ntal unity

8 ARISTOTLE: Posterior Analytics, BK II , CH 10[93b36-38] 128b-c /Metaphysics, BK V, CH 6536a-537e; CH 2 7 5 4 5 d -5 4 6 a ; B K V I I, CH 4 6552b-555a; CH 12 561b-562a9 ARISTOTLE: Politics, BK VII, cn 8 [I328a21-24]532c19 AQUINAS: Summa Theologica, P A R T I, Q 1A 6 ANS 45e-46d; Q II , A I REP 2 46d-47d;Q 76,A 8, ANS 397d-399b; Q 118, A .3, ANS603b-604b; PART I-II, Q 17, A 4, ANS688d-68ge; Q 28, A I, REP 2 740b-741a

20 AQUINAS: Summa Theologica, PARTIH, Q 2A I, ANS 710a-711c; A 6 716b-718b; Q 3, A IREP 2 723b-724a;Q 1 7, A 2, ANS 808d-809d;PART III SUPPL, Q 79, A I,, ANS and REP 4951b-953b; A 2, REP 1-2,4 953b-955c

35 LOCKE: Human Understanding, BK III , CHVI,SECT I-10 268b-271b passim, esp SECT 4268d-269b

tural or essential wholes: the onenessof a being or a natureRISTOTLE: Metaphysics, BK V, CH 6 536a-37e; BK x, CH I 578b,d-580aALEN: Natural Faculties, BK II , CH 6, 189a

190bAQUINAS: Summa Theologica, PART I, Q 8,A 2, REP 3 35e-36b; Q II , A I, REP 2 46d-47d;A4, REP 3 49d-50b; Q 13, A 9 , ANS 71b-72c;

8s, A 8, AN S 460b-461b; PART I-II, Q 17, A, ANS 688d-689c

47, A 3, REP 2-3 258e-259a; Q So, A 2, ANS270a-272a; Q II9, A I, ANS 604e-607bAQuINAS: Summa Theologica,.' PART I II, Q 2A I, ANS 710a-711e; PART III SUPPL, Q 79, A IREP 3 951b-953bGALILEO: Two New Sciences,FIRsT DAY,153a passim, esp 147d-148bBACON: Novum Organum, BK II, APH 8 140bDESCARTES: Objections and Replies, 112bNEWTON: Optics, BK III, 541bLOCKE: Hun'lan Understanding, BK II, CHX V I I , SECT 12170d; CH XXIII, SECT 31 212b-c;CHXXIX,SECT 16, 237b-d; BK IV, CH X,SECT 10, 351d-352aBERKELEY: Human Knowledge, SECT 47421e-422aKANT: Pure Reason, 100c-d; 131e; 137a-140c;152a-d; 161d-163aFEDERALIST: NUMBER 31, l03dFARADAY: Researches in Electricity, 850b,d855a,c

t he unity an d divisibility o f t i m e an dspace

PLATO: Timaeus, 450c-451a; 456a-457bARISTOTLE: Categories, CH 6 [Sa6-29] 9b-c /Physics BK IV,. CH II [2I9aIO- --I3] 298d -299a;BK VI 312b,d-325d passim / Generation andCorruption, BK II CH 10 [337a22-34] 439b-e /Metaphysics, BK V, CH 13 [I020a25-34] 541c /Soul, BK III, CH 6 [43ob6-19] 663a-bLOTINUS: Third Ennead, TR VII, CH 8-1323b-129aUGUSTINE: Confessions, BK XI, par 17-43b-99bAQUINAS: Summa Theologica, PARTiI, Q 7,

A 3, REP 4 32e-33e; A 4, REP I 33d-34eGALILEO: Two New Sciences, THIRD DAY,201a-202aDESCARTES: Discourse, PART IV, 52d-53a /Objections and Replies, 213b-eASCAL: Geometrical Demonstration 434a-

39b passimOCKE: Hun'lanUnderstanding, BK II, CH XIII,ECT 13-14 151b-d; CH XV, SECT 9 164b-dERKELEY: J-Iuman Knowledge,sEcT98 432aANT: Pure Reason, 2 4 a -2 6 b ; 1 3 0b -1 33 e ;60b-163a; 186d-187a

AMES: Psychology, 398a:-399b; 420a-b; 547a-4 8 b ; 6 3 1a

3a to301b-d; Q 6 7, A 2 ANS 3S0b-351a; Q 70,ANS 397d-399b; Q 8s , A 8, ANS 460b-461

20 .AQUINAS: Sumlna Theologica, PART IIIA 3, REP 3 713a--714e; PART III SUPPLA 3, ANS and REI* I 955c-956b

28 GALILEO: Two New Sciences, FIRST DAY153a passim

31 SPINOZA: Ethics, PART I, PROP IS, SCHOL361d

34 NEWTON: Principles, BK I, LEMMA ILEMMA II , SCHOL, 31a-32a

42 I(ANT: Pure Reason, 6ge-72c; 161d-163a3a 2 Th e unity an d divisibility of a mati

8 ARISTOTLE: Physics, BK IV, CH I I [2I 9ar298d-299a; BK V, CH 4 3 8 b ~ 3 a ; B312b,d-325d; BK VII, CH I [242a3I-b4132BK ViII, CH 7 [26Ia28 ]-CH 8 [ 26 sar2]352a / Metaphysics, BK V, CH 6 [101536e; CH 13 [I020a2S-33] 541e; BK x,[IOS2aI 8 - 2I ] 5 7 8 b; BK XII, CH 6 [Io 7 b601h

9 ARISTOTLE: Ethics, BK X, CH 4 [II74aI428b-429a17 PLOTINUS: Third Ennead, TR VII,. CH123b-125d19 AQUINAS: Summa Theologica, PART IA 3, REP 4 32c-33c

28 GALII..EO: Two New Sciences, THIRD201a-202a3 BACON: Novum Organum, BK II,

139b-c; APH 41 173d-174b33 PAS CAL: Geometrical Denlonstration439b passim .34 NEWTON: Principles, BK I, LEMMA II,3I b ;42 I(ANT: Pure Reason, 26b-27a; 74b- 76c;

133c51 TOLSTOY: War and Peace BKXI, 4693a 3 Th e unity an d divisibility of matte

7 PLATO: Timaeus, 456a-457b8 ARISTOTLE: Physics, BK III, CH 6-7286e; BK VI, CH 4 316d-318a / l eavens,CH 6 [3I3b6-22] 40Sa,c / Generation aruption, BK I, eH 2 [3ISb2S-3I7aI7]413a; CH 8 [32Sa23-326b28] 423d-425[327aI]-CH 10 [328b2S] 426a-428d /physics, BK VII, CH 13 [I039a2-II] 562d[I040bS-I6] 564e; BK x, CH I [IOS3579d / Sense and the Sensible, CH 6 [44 6a20] 683b-684c; CH 7 [449a2I-3 0 ]689a10 GALEN: Natural Faculties, BK I, CH I173e12 LUCRETIUS: Nature Things, BK I [47a-8d17 PLOTINUS: Second Ennead, TR IV,CHFourth Ennead, TR II, CH I, 139d

19 AQUINAS: Summa Theologica, PARTA I, ANS 14b-15b; Q 7, A 3, REP 3-4 3A 4, ANS 33d-34e; Q 16, A 7, REP 2 9

294(3. Kinds of wholes or complexunities.)

17 PLOTINUS: Fourth Ennead, TR III, CH 2-3142a-143d19 AQUINAS: Summa Theologica, PART I, Q 314a-20e; Q 8, A 2 , REP 3 35e-36b; Q II , A I,REP 2 46d-47d; A 2, REP 2 47d-48d; Q 76, A 8,ANS 397d-399b; Q 77, A I, REP I 39ge-401b;PART I-II, Q 17, A4 688d-68ge

20 AQUINAS: SUlnma Theologica, PART III , Q 2,A I, ANS 710a-711c; PART III SUPPL, Q 79,A 3,ANS and REP I 955e-956b31 DESCARTES: Objections and Replies, 224d225d

42 KANT: Pure Reason, 161d-163a3a. Q ua ntita tive w holes: oneness in matter ormotion

8 ARISTOTLE: Categories, CH 6 [4b20- -Sft37] 9a-d/ Physics, BK IV, CH S [212b29-33l 292b; BKVII, CH I [242b23-243a3]327a-b / GenerationandCorruptioiJ, BK I, CH 6 420b-421d;cH 10426e-428d / Metaphysics, BK V, CH 6 [ IOISb3 7 -I0 1 6a I6 ] S3 6 b-e ; [IOI6b7-18] 537a-b; CH13 541b-c; CH 2S [1023bI3-I8] 545b; CH 26[1023b32-I024aIO] 545e-d; BK x CH I [IOS2a18-28] 578b,d; BK XI, CH 9 [1066a27-34]594d; CH 12 [1069aS-12l598a,c

9 ARISTOTLE: Ethics, BK X,CH 4 [II74aI3-bI4]428b-429a17 PLOTINUS: Fourth Ennead,TR I I, CH I , 1 39 d19 AQUINAS: Summa Theologica, PART I, Q 8,A 2, REP 3 35e-36b; Q II , A 2, REP 2 47d-48d;Q 119 ,A I, ANS 604c-607b31 DESCARTES: Objectionsan d Replies, 114d-115a31 SPINOZA: Ethics, PART I, PROP IS, SCUOL 360b361d; PART II , DEF 7 373e; LEMMA 5- 7 379d380b

42 KANT: Pure Reason, 12ge-159d esp 130b-133c,137a-140e, 152a-d; 161d-163a

3a 1 Th e continuity of a quantitative whole8 ARISTOTLE: Categories, CH 6 [Sa I- I4 ] 9b-c /Physics, BK I, CH 2 [I8SbS-I7] 260b-c; BK III,

CH 6--7 284b-286e; BK IV, CH 4 [21 Ia29-b4]290c; CH 5 [2 I 2bJ-6] 291d; BK V, CH 3 307b308b; BK VI, CH 1 -2 3 1 2 b ,d -3 1 5d / Metaphysics, BK V, CH 4 [IOI4b20-27] 535a; CH 6[IOISb36-IOI6aI7] 536b-e; CH 13 [I020a8-I4]541b; CH 26 [I023b32-36] 545e-d ; BK x, CH I[IOS2aI8 -2S] 578b; BK XI, CH 12 [I069aS-II]598a,e / Soul, BK III, CH 2 [427aIO-I4] 659b-c;CH 6 662d-663c

EUCLID: Elements, BK X,PROP I 191b-192a ARCHIMEDES: Spirals, 484b / Quadrature the Parabola, 527a-b11 NICOMACHUS: Arithmetic, BK I, 811d-812a17 PLOTINUS: Fourth Ennead, TR II , CH I, 139d19 AQUINAS: Summa Theologica, PART I, Q 3,

A I, ANS 14b-15b; Q 7 , A 3, REP 3- 4 32c-33e;A 4, ANS 33d-34e; Q II , A 2, REP 2 47d-48d;Q 30, A 3, ANS 169b-170e; Q s8, A 2, ANS

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C H A P T E R 63: ONE AI\TD ~ 4 A N Y 29719 -AQUINAS: Summa Theologica, PART I Q 76A 2 3 88 c- 39 1a ; Q 7 9 AA 4-5 417a419b; Q 88 ,A I ANS 469a-471c20 AQUINAS: SU1nma Theologica, PART I I I Q 50,A 4, ANS 9a-10b42 KANT: Pure Reason, 4ge-51d esp 5 1 c- d ; 5 5 a

56e; 99al01b; 110d-112a; 119a-b; 120c-129cesp 121a-124d l26a-128b; 185b-c; 193a-200cesp 193d-194b 194d-195a 199a- c; 200e-204c /Practical Reason, 329a-d / Judgement, 463a475d; 570b-572b46 HEGEL: Philosophy Right, PART III pa r

321 -3 22 106e-107a; pa r 343 l10d-I1Ia / Philosophy History, INTRO;; 175c-177b JAMES: Psychology, 1a-b; 154a-157b esp 156a ;159b-161a esp 160a-161a

4b. Th e unity of sense-experience: the unity ofa t te n ti on ; t h e t r an s ce n de n ta l unity ofapperception7 PLATO: Theaetetus, 534d-535b8 ARISTOTLE: Posterior Analytics, BK II cn 19[99b36-IOOaI4] 136b-c / Metaphysics, BK I, CHI [980b2S-98IaI] 499b / Soul, BK II CH II

654b-656a; BK III CH 1 [425ar4-_bIO] 657b-d;cn 2 [426b7-427aI5] 658d-65ge; CH 7 [43 Ia20b I ] 663d-664a / Sense and the Sensible, CH 7685e-689a e17 PLOTINUS: Fourth Ennead, TR III CH 3 l43b-e

19 AQUINAS: Summa Theologica, PART I Q I A 3REP 2 4e-5a; Q78 AA 3-4 410a-413d20 AQUINAS: Summa Theologica, PART I - - I l , Q77A I, ANS 145a-d; PART III SUPPL, Q 82 A 3,REP 4 971a-972d21 DANTE: Divine Comedy, PURGATORY, IV [1-18]57c35 BERKELEY: Human Knowledge, SECT 99 432b42 KANT: Pure Reason, 48d-59b esp 4ge-51d48 MELVILLE: lvloby Dick, 244b-245a53 JAMES: Psychology, 232b-238b esp 232b-234 b,237a-238a; 261a-269a; 315b-318b passim esp

318a-b; 469a-471a; 502b--503b; 570a-572b esp572a4c. Unity i n t hi nk in g or u n d ers t an d i ng : t h e

unity of co mpl ex i d eas an d definitions;the unity of t he t e rm , t h e j u dg m e nt , an dthe syllogism7 PLATO: Laches, 32a-33a / Meno, l74a-179b /Theaetetus, 5 14 b- 51 5d ; 5 34 d- 53 6a ; 5 45 b

547b / Sophist, 559a-c8 ARISTOTLE: Categories, CH 5 [ 2a I9-33] 6b-e;[3a6_b9] 7b-d / Interpretatt on, CH 5 26b-e;CH 8 27d-28a; CH II 31e- 32c / Posterior Ana-lytics, BK I CH 23 [84b31-8Sal] 115d-116a; BKII , CH 6 [92a28-33] 126b; CH 10 [93b36-3 8]128b-c; CH 13 [97b6-2S] 133a-b / Topics,I Cll 18 [I08aI7-37] 152b-d; BK IV, CH 3[I23a27-29] 171d; CH 6 [I27b5-6] 177a; BK VI,CH 2 [139bI9-32] 192e-d; CH 4 [I4Ia26-b2]194c-d; CH 5 [I42b30-I43aI2] 196b-c ; c H 10[14 8a23]-CH II [I49a38] 202b-203d; CH 13[I5 oa I ]-CH 14 [I5 Ia 3 I] 204c-206a; BK VII, CH 3

unity of mind or intellect,the cognitiveculties or consciousnessSTOTLE: Soul, BK I CH 3 [407a3-22]b-d; BK III CH 1-5 656b, d-662d; c H 7

I a20-b I] 663d-664a; CH 8 [432a2 -I4] 664e-dOTINUS: Fouiih Ennead, III CH 3 143b-c

AUGUSTINE: Confessions, BK VIII par 10-1 I55e-56b; p ar 1 9-24 58b-60a; BK x, pa r 3981b-eAQUINAS: Summa Theologica, PART I Q 77399b-407a; Q 81, A 3 430e-431d; QQ 93 -101492a-523d; PART I-II, Q 13 A I 672d-673c;Q 1 6 A I 684b-d; Q 17 A 4 688d-689c; Q 36A 3 782b-783aAQUINAS: Summa Theologica, PART I-II, Q77,A 2 145d- 147e; QQ 81-83 162d-174b; PARTI I I I Q 29 530b-533a; PART III Q2 A I REP 2710a-711c; A 2 ANS and REP 2-3 711d-712d;Q 6 740b-745b; Q 17 A ANS an d REP 4B08d-809d; Q 19 A I REP 4 816a-818b; PARTIII SUPPL, Q 7 0 A I 893d-895d; Q 7 9 A 2953b-955cDANTE: Divine COlnedy PURGATORY, IV [1-18]57eMONTAIGNE: Essays, 105c-l07a; l59a-162c;273b-276a; 3 00 d -3 0 1c; 3 2 6b - 3 27 b ; 3 8 1b - c;388c-389cBACON: Advancement Learning, 72bESCARTES: Meditations, IV 89a-93aOCKE: Human Understanding, BK II CH I

SECT 11-12 123d-124e; SECT 19 126a - c; CHXXVII 218d-228e passim esp SECT 9-26 222a227dbIBBON: Decline and Fall, 150c

ANT: Pure Reason, 49 G-51d esp 5lc-d; l20c2ge esp 121a-124d 126a-128b; 200c - 204c /ref Metaphysical Elements Ethics, 368d69a / Judgement, 584d-585cOETHE: Faust, PART I [1064-1117] 26b-28a;21 7-3 2 50 ] 79a- bOLSTOY: War a nd Peace BK XII 554b5eMES: Psychology, la - b;. l30a-139a passimp 134b-137h; 147a-149a; 154a-155b; 188a90 esp 192a-b, 205a-206a 213a-219a2a-b 225a-258a

REUD: Origin and Developlnent Psychonalysis 6a-9b / Hysteria, 28d-29b; 81d-83cp 82a / Unconscious, 430a-b / GeneralIntro-ction 58ge-593b esp 590a-c; 615b-616c;3 d-6 35 e esp 6 34 b / Beyond the Pleasureinciple 640c-d / Group Psychology, 689dOe / Ego a nd Id, 699a-c; 701d- 707e e s pId-703a 704d; 711b; 7l2b-7l6b esp 712b-c5c-716a / Inhibitions, Sy npton1s, and Anxi- 721d- 722d e s p 722e ; 747a / Civilizatione Its Discontents, 767d-768d / New Introctory Lectures, 830a-840a esp 830d-832a,6d-839b; 843d-845b esp 845by i n t h e r e al m of mind: unity in thoughtr knowledge

19 AQUINAS: SU111ma Theologica, PART I, Q8REP 2 34d-35e; A2 REP 1-2 35c-36b; Q 75REP 1-2 37ge - 380c; A4 381b-382a; Q 76399b; Q II8-Q 119 A I 600a-607b;PARTQ 4, A 5 REP 2 6 ~ e 6 3 4 b ; Q 17 A 4 ANsREP 3 688d-689c

20 AQUINAS: Sun1ma Theologica, PART In,A I, ANS and REP 2 710a- 711e; A5 71Sa ,71A 6, ANS an d REP 2 716b-718b; Q 3 A 7,I 7 28 a- 72 9a ; Q 1 7 A 2 ANS and REP 4809d; PART III SUPPL, Q79 AA 1-2 951bQ 8 0 AA I-2956e-958b; QQ 82-85 968a

21 DANTE: Divine Comedy, PURGATORY,[34-78] 91d-92a25 MONTAIGNE: Essays,432b-d; 540a-543a,e

30 BACON: Advancement of Learning, 4Bd-431 DESCARTES: Discourse,PARTIV, 51d-52av 60b-e / A1editations, II 77d-81d; VI,99d-100a / Objections and Replies, 119dDEF VI-VII 130e-d; DEP X 130d; PROP IV 1l35d-136b; 152d-155d; 170b-c; 207d-220ge; 224d-225d; 231a-232d; 248b; 27631 SPINOZA: Ethcs PART II PROP 11--133378e; PART III PROP 2 396e-398b; PAPREF 451a-452e

33 PASCAL: Pensees 512 262a35 LOCKE: Human Understanding, BK I,CSECT 4-5 113b-c; BK II CH XXVII, SEC

220e -222a e s p SECT 8 221d-222a; SE224b-c; SECT 21 225d-226a; SECT 27- 9228e; BK IV, CH III SECT 6 313c-315b P35 HUME: HurlJan Understanding, SECT VII52 472e-473e36 STERNE: Tristram Shandy, 229b-230a;

277a-b37 FIELDING: 10m Jones, 198a-e42 KANT: Judgement, 557e-558b46 HEGEL: Philosophy afRight, PART I,par24a-c; ADDITIONS, 2 1 15 d53 JAMES: Psychology, 1a-4a esp 2b-3a, 4a

93 b esp 8Ba 9 b; 116a-119b esp 1 1 8 ~130a; 139a-140a; 208a-b; 222b-223a

54 FREUD: Interpretation ofDrealns, 154e3b S) Th e unity of t he h um an person

self: the o r d er o f man s powers; tpersonalityNEvV TESTAMENT: Romans, 6:12--14; 7-8;

14 .7 PLATO: Symposium, 165d-166b/Gorgtas271 b / Republic, BK IV, 346a-355a esp355a / Timaeus, 453b-454a; 474b-d;8 ARISTOTLE: Soul, BK III cn 6-11 6612 EPICTETUS: Discourses, BK I, CH 3110a; CH 12 118d-120b; BK III CH 2210a12 AURELIUS: Meditations, BK I SECTBK V, SECT 36 273d; BK VII, SECT 1SECT 55 283b-e; BK VIII SECT I 285IX SECT 9 292b-d17 PLOTINUS: Fourth Ennead, TR IV,166d-167b

T HE G REAT IDEAS96(3b. Natural or essential wholes: the oneness of abeing or a nature. 3b 3 The tlnit)f of substance and of SIIbstantiaIform.)

3ld-32e; Q II , A I REP 1-2 46d-47d; A 4, REP2-3 49d- SOb; Q 16 A 7,REP 2 99a-d; Q 2gA 2 REP 163b-164b; Q 5 0 A 2 ANS 270a

Q 70 A 3 365b-367a; Q 76 AA39la-394c; A 8 ANS 397d-399b; Q 8 5 A 4ANS and REP 2 457a-d; Q IIg, A I ANS 604e607b; PART I-II, Q17 A 4 ANS 688d-68ge

20 AQUINAS: SU1nma Theolqgica, PART III Q 2,A I ANsand REP 2 7l 0a -7ll e ; Q 3, A 7 REP I728a-729a; Q 17 806d-809d; PART III SUPPL,Q79 A I , A N s an d REP 4 951b-953b; A 2 REP1-2 4 953b-955e31 DESCARTES: Objectionsand Replies, l52d-155d31 SPINOZA: Ethics, PART I DEF 3 355b; PROP5-10 356b-358b; PROP 12-15 359b-361d

35 LOCKE: fIuman Understanding, BK II CHXXIII SECT 1-6 204a-205e; SECT 37 213d214b; ClI XXVII, SECT 2-7 219b-22la; BK IIICH VI, SECT I-10 2 6 8 b ~ 2 7 1 b passim esp SECT4 268d-269b, SECT 10 271b; SECT 21 273e-d;SECT 42 280b-e; SECT 4 9 2 82 e; BK IV, CH VI,SECT I I 334b-335b42 KANT: Pure Reason, l5b-e; 6 3a ; 6 3d -6 4a ;74b-76c; 8lb-83b; 9 1 d- 9 3b ; 9 5 a-d ; 131e-d;137a-14Oc; 162b-163a / Judgement, 556d-558a;559b-d; 565b-d; 575e-576a

3b( 4) Th e unity of ma n as composite of bodya nd s ou l, m a tt er a n d s pi ri t, e xt en si ona n d t h ou g h t7 PLATO: Cratylus, 93b-d / Phaedrus, 124b-d /Phaedo, 231b-234c / Republic, BK III 338a

339a / l imaeus, 453b-e / Laws, BK v 686d687e8 ARISTOTLE: Nfetaphysics, BK VII CH 10[I035bI3-32] 559a-b; BK VIII CH 3 [ I043a 29b4] 567d; CH 6 569d-570d; BK XII CH 10[I075b34--37] 606d / Soul, BK I CH I [ 403a2bIg] 632a-d; CH 5 [4Iobro-16] 640c; [41Ib5- I8]

641e-d; BK II CH 1-2 642a-644e9 ARISTOTLE: Polidcs, BK I CH 5 [I254a33-b7]

448a12 LUCRETIUS: Nature of Things, BK III [94-176]31b-32b; [370-395] 34d-35a12 EPICTETUS: Discourses, BK I CH 3 108b-e;

BK IV, CH II, 240d-242d12 AURELIUS: Meditations, BK IV, SECT 21265b-e; f3K VII, SECT 55 283b-e; BK IX SECT 8292b;BK XII SECT 30 310a-b

17 PLOTINUS: First Ennead, TR I la-6b / SecondE nnead, TR I CH 5 37e / Fourth Ennead, TRIII CH 19-23 151d-154b; TR VII, CH I 191e-d;CH 8 197e-198b / Sixth Ennead, TR VII CH4--8, 323c-325e

18 AUGUSTINE: City of God, BK V, CH II , 2l6e;BK IX, CH 8-17 289d-295e passim; BK X, CH 29316d-318b; BK XIII CH 16 367a-d; CH 19369c-370c; BK XIV, CH 2-3 377a-378d; CH 537ge-380b

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THE GREAT IDEAS CHAPTER 63: ONE AND MANY984 . Uni ty ht the reahn oj mind. unityin thoughtorkllowledge. 4c. Unityin thinkingorunderstanding: the unity oj complex ideas anddefinitions; the unity of the term, the judg-ment, and the syllogism.)

[I53a6-22) 2 8 a ~ b ; [I54a3-II] 20gb; CH 4[I54aI5-18] 20ge I Sophistical Refutations, CH7 [I69b3-6] 233b I Metaphysics, BK IV CH 7[IOI2a22-24] 532b; BK V CH 3 [ IOI4a35 -b3]534e; BK VII, CH 4-6 5 5 2 b ~ 5 5 5 a ; CHIO-I25 5 8 a ~ 5 6 2 a ; c H 17 5 6 5 a ~ 5 6 6 a c ; BK VIII, CH 2[I043aI2-28] 5 6 7 e ~ d ; CH 3 [I043b28-33] 568b;CH 6 569d-570d; BK X CH I [ I052a28-37]578d I Soul, BK I,CH I [402bl-9] 631e-d;BKII, CH 3 [414b20-32] 644d-645a; BK III, CH 6662d-663c; e 8 [432a9-IO] 664e9 ARISTOTLE: Parts Animals, BK I, CH 3 l 6 6 a ~167d esp [643bro-35] 1 6 7 a ~ e

19 AQUINAS: SU lnma Theologica, PART I, Q 58,A 2 301b-d; Q 85, A 4 4 5 7 a ~ d ; A 8 460b,.461b30 BACON: Advancement Learning, 5ge-d35 LOCKE: l-luman Understanding, BKII, CHXII, SECT I l47b-d; SECT 5-8 1 4 8 a ~ d passim;

CH XVI SECT J 1 6 5 e ~ d ; CH XXII, SECT 4201e-d; CH XXIV 2 l 4 b ~ d ; BK III, CH V 263d268a passim, esp SECT 4 264b, SECT 10-II266b-d; e VI SECT 28-33 276a-278e p a s ~sim, esp SECT 32, 2 7 8 a ~ b ; CH XI, SECT 1 8304a-b35 BERKELEY: Human Knowledge, SECT I 413a-b

42 KANT: Pure Reason, 43d 44a; 44e-45b; 4 5 d ~46a; 4 g e ~ 5 1 d esp 51e-d; 107b-e; 110d-ll2a;1 33 e; 1 93 a- 20 0c esp 195b-d, 197b-198a;234e / Practical Reason, 3 2 9 a ~ d I Judgement,

5 5 a ~ 5 5 I a e46 HEGEL: Philosophy History, PART I, 2 20e53 JAMES: Psychology, 1 7 8 a ~ 184a esp 178b-179a,

180a; 2 1 3 b ~ 2 1 4 a ; 8 2 b ~ 8 2 1 a4d The unity of science: th e unity of particular

sciences7 PLATO: Channides, lOb-1la I Sy1nposiuln,

167a-d I Republic, BK III, 333b-d; BK VII,397e-398a

8 ARISTOTLE: Posterior Analytics, BK I, CH 7103e-d; CH 9104o-d; CH II [77a26-3S] 106b;CH 28 119c; CH 32 120c-121b / Topics, BK II ,CH 3 [IIOb I6-28] 155e / Sophistical Refutations,CH 9 [ I7oa2o-b3] 234b-e I Metaphysics,BK InCH I [995b4-26] 513d-514b; CH 2 [996a I8997a34] 5 1 4 d ~ 5 1 6 a ; BK IV CH 1-3 522a 5 ~ S a ;BK VI eH 547b,d-548c; BK XI CH 1- 4 5 8 7 a ~590a; c n 7-8 592b-593d17 PLOTINUS: Third Ennead, TR IX, CH 2, 137a IFourth Ennead, TR III, CH 2, 143a; TR IX,CH 5206d-207a,e

19 AQUINAS: Sum1na Theologica, PART I, Q I A34e,.5a20 AQUINAS: Summa Theologica, PART I--II, Q57, A6, REP 3 40a-41a

23 HOBBES: Leviathan, PART I , 71e-d; 7 2 a ~ d

30 BACON: Advancen1ent Learning, 13a16b; 4 4 c ~ 4 5 a ; 48d 49b31 DESCARTES: Rules, I l a ~ 2 a

42 KANT: Pure Reason, 193a-200e esp198a / Judgement,.560d-561a; 578a-b51 TOLSTOY: War and Peace, BK V 1970248d-249a 53 JAMES: Psychology, 1a-4a passim54 FREUD: New Introductory Lectures, 87

4e. The o ne a nd t he many, or the simpthe complex, as objects of knowthe order of l earn ing wi th respwholes and par ts7 PLATO: P h a e d r u s 1 2 6 a ~ e ; 134b el Symp

167a-d I Men 0 , 174a-183a I Phaedo232b / Republic, BK III, 3 3 3 b ~ d ; BK373e; BK VII 3 9 2 b ~ 3 9 4 b I Timaeus/ Pal1nenides 486a-511d I Theaetetus536a; 537a-c; 5 4 5 b ~ 5 4 7 b I Sophist, 569I Statesman, 594d-595a I Philebus, 608 ARISTOTLE: Posterior Analytics, BKII,136a-137a,e I Topics, BK V CH 5 [135186d-187a / Physics, BK I, CH I 259a-b /physics, .BK III, CH 4 [999a24-29] 518a;CH 6 [IOI6bI8-25] 537b; BK VII, CHI76-b I I] 56Sa-d ; BK X CH I [ I052hI 578d-580a; CH 3 [Io54a20-29] 581a;CH 10 594d-596a I Soul, BK I, CH I [403a2 ] 631d;..632a; BK III, CH I [42657b-d; CH 6 6 6 2 d ~ 6 6 3 e I Sense andtble, CH 7 685e-689a,e

9 ARISTOTLE: Parts Animals,[639aI2--b9] 161 b-d I Politics,[I252aI8-24] 445b17 PLOTINUS: Fourth Ennead, TR IV CH I19 AQUINAS: Summa Theologica, PART I3, REP I 16a-d; Q10, A I , REP I 40d 41A 2, REP 4 47d-48d; A 3, REP 2 49a

AA 8-10 5 7 b ~ 5 9 d ; Q 14, AA 5-;-6 9 a : ~ 8REP J 83d-84e; Q 30, A I, REP 4 16A 3, REP 3 169b-170e; Q 39, A 8 2 1 a ~58, A 2 301b-d; Q 85, AA 3-4 455b45460b-461b;PART I-II, Q 10, A I , REP663d

3 BACON: Advancement Learning, Novunz Organu111 PREP 10Sa-l06d; B19-36 108b-109b;BK II, APH 3-5 13APH 17 149b-d; APH 27 l57b-158d;15ge-d; APH 35162a-164a; APH 37 1631 DESCARTES: Rules, VIII, 14b-e; IXXII 18b-25a esp 20d-24e I Discourse,4 6 e ~ 4 8 b35 LOCKE: Human Understanding, BK IISECT 7 2 5 5 c ~ 2 5 6 a ; CH VI SECT 32 277BK IV CH VI SECT II 3 3 4 b ~ 3 3 5 b35 BERKELEY: Human Knowledge, SECT35 HUME: Human Understanding, SECT

4 5 4 e ~ 4 5 5 a42 KANT: Pure Reason, 4 g e ~ 5 1 d esp 5 1 e ~

ll1e; 193d-200e I Practical Reason,Judgement, 5 7 2 a ~ b

TOLSTOY: War and Peace, BK V 197b; BK VI248d-249a; BK XII, 5 5 5 b ~ eJAMES: Psychology, 315a-319a esp 3l7b-318b;327a-331b; 360 a; 3 97 a; 4 06 b; 4 52 b- 45 3b[fn I]; 4 5 6 b ~ 4 5 7 a ; 5 3 b ~ 5 4 a ; 547a-548b;551hS52ahe unity of knower and known, or ofsubject and objectLATO: Seventh Letter, 80ge-BIOd esp 810eRISTOTLE: Interpretation, CH I [I6a4-9J 25a Iopics, BK I, CH 18 [I08aI7-37] 152b-d I M e t a ~

flhysics BK XII, CH 7 [I072bI8-24] 602d-603a;el l 9 [Io74b35-I075aII] 6 5 e ~ d I Soul, BK I,el l 5 [409bI8-4IIa7] 63ge-641a; BK II, CH 5_p6b32-417a2] 647h; [4I7aI7-2I] 647d; [4I8a2] 648c-d; BK III, CH 2 [425bI7-426b8] 657dS8d; CH 3 [427a16-b6] 65ge-d; CH 4 661b2e; CH 5 [43oaJ4-16] 662e; [43oa20-22]

2d; CH 7 [43 IaI---81 663e; CH 7 [43IbI3]-CH 8432a2] 664b-e I Sense and the Sensible, CH 6446bIJ-27] 6 8 5 a ~ b I Memory and R e m i n i s ~ence eR I [450a25 45IaI9] 691a-692bLOTINUS: Third Ennead, TR IX CH I 1 3 6 a ~ d Iifth Ennead, TR III, CH 10 221b-222a; TR VIII I 235b-dUGUSTINE: Confessions, BK x,par 17 75e-d;Jar 19 7 6 a ~ b ; pa r 22-24 7 6 d ~ 7 7 c ; pa r 27-288b-d / City God, BK VIII, CH 6, 269bQUINAS: Summa Theologica, PART I, Q 14,276d-77d; A 6, REP Id 8 a ~ 8 1 e ; A 9, RE P 2b-d;Q 2 7, A I, REP 2 153b-154b; Q 85, A8 ,EP 3 460b-461h; Q 117, A I 595d-597e; PARTII, Q 8 AI REP 3 7 4 b ~ 7 4 1 aANT: Pure Reason, 2 3 a ~ 2 4 a ; 5 2 e ~ 5 3 a ; 88bdEGEL:Rhilosophy Right, INTRa, par 31

c ~ 2 a ; PART III , par 146-147 ,55e-56a; pa r3 1 1 d ~ 1 1 1 a ; par360113d-114a,e I Philosoy ofHistory,INTRo, 160e-161aELVILLE: Moby Dck, 231a

AMES: Psychology, 142a,.143b; 1 4 7 a ~ b ; l76a7 8 a ; 2 3 2 b ~ 2 3 8 b esp 232b-233a, 234a-235a,

3 6 a ~ 2 3 7 b ; 307a; 3 9 a ~ 3 1 1 a passim, esp 311a;2ayi n moraland political 111attersunity of virtue and the many virtues

LATO: Laches, 32a-37b/ Protagoras, 48a-SOd;8a-64d I Meno 174a-190a,eesp 1 7 4 a ~ 1 7 5 d Itatesman, 605d-607a I Laws, BK XII, 7 9 5 e ~97bIUSTOTLE: Topics, BK V CH I [I28b34-39]8d

ISTOTLE: Ethics, BKV, CH [II29bI2]-CH 2I3ob2 9] 377a-378b; BK VI CH 13 394b-dURELIUS: 1vleditations, BK VIII,SECT 39 288e;K XI SECT 10 303b-e

OTINUS: First Ennead, TR II , CH 7 ge : 10a;III, CH 6 1 1 d ~ 12bQUINAS: Sununa Theologica, PART I I I Q 60,

299A I 4 9 d ~ 5 e ; Q 6I,AA 3-4 56b-58b; Q 6S

7 a ~ 7 5 a ; Q68,A5 92e-93c; Q 73, AI 11ge-120e;PART II II Q 23, AA 485d-48ge; Q 184, AI 6 2 9 a ~ d

3 BACON: Advancement Learning, 80a-81a33 PASCAL: Pensees, 20 175a42 KANT: Fund. Prin. Metaphysic Morals,

256a-b I Pref. Metaphysical Ele111ents Ethics,377d

43 ~ 1 I L L : UtiNtarianism, 4 6 9 a ~ bSb. The unity of t he l as t e nd : t he plurality ofintermediate ends or means

8 ARISTOTLE: Soul, BK III, CHID[433b5--13] 666b9 ARISTOTLE: Ethics, BK I, CH 1-2 3 3 9 a ~ d ; CH 4[I095aI3-2g] 340b-c; CH 6 [I096aII-b8] 341b-d12 EPICTETUS :Discourses, BK III, CH 14, 189d12 AURELIUS: Jvfeditations, UK v, SECT 16271e-d;

BK VI SECT 42 278a17 PLOTINUS: First Ennead, TR IV, eH 4-16 14a19b I Sixth Ennead, TR IX, CH 6 ~ I I 357a-360d18 AUGUSTINE: City God, BK VIII, CH 266d267e; CH 8-9 2 7 a ~ 2 7 1 a I Christian Doctrine,BK I, CH 35 634e-d

19 AQUINAS: SU1nma Theologica, PART I-II, Q IAA 5-8 6 1 3 a ~ 6 1 5 c ; Q 12, A 3, REP I 670d-671b;Q 13, A 3, REP 2. 6 7 4 e ~ 6 7 5 a ; Q 16 A J C O N ~TRARY and REP3 6 8 5 b ~ 6 8 6 a

20 AQUINAS: Stunma Theologica, PARTJI II, QQ2- 4390d--409d42 KANT: Pure Reason, 2 3 4 c ~ 2 4 b esp235a-b,236d-237a, 2 3 8 e ~ 2 3 9 a I Fund Prin M e t a ~physic Morals, 2 5 7 e ~ d ; 266e-267d;. 2 7 l d ~279d esp.2.73d-277b; 2 8 6 e ~ 2 8 7 d I PracticalReason, 307a-d; 3 1 7 a ~ b ; 3 2 7 d ~ 3 2 9 a ; 337a355d I Judgement, 588b [fn 2] ; 591b-592e esp592a-e; 594c-597d

MILL: Utilitarianism, 448a; 461e-463d5c. The unity of subjective will and objective_moralityinthe ethical realm

46 HEGEL: Philosophy Right, INTRO, par 814c; par 33 2 b ~ d ; P A R T II pa r I4IS4b-d;PART III, par 155 57c; pa r I8364a; par 18564b-d;par 229 75b; pa r 258 BOb-8Ic; par 260261 82a-83d; par 2 7 8 4 d ~ 8 9 c ; par 353-360112b-114a,c esp par 360 113d-114a,C; ADDITIONS, IOO-JOI 1 3 3 a ~ b ; 118 136a-b

5d. l ~ h e unity of the family and the unity of thestate: t he l im it s of political or socialunification

7 PLATO: Republic, BK IV, e ~ a ; BK V356b-365d I Statesman, 605d-608d

9 ARISTOTLE: Ethics, BK VIII, CH I [II55a22-28]406d; BK IX CH 6 4 2 e ~ 4 2 1 a / Politics, BK I,CH 1-2 445a-446d; BK II, Clf 1-6 455b,d-461desp CH 2 455d-456e; BK VII, CH 4 530a-d;CH 8 532c-533a

18 AUGUSTINE: City of God, BK II , CH 21, 161b-c;BK XII, CH 21 357a-b; BK XVII, CH 14, 464d;BK XIX CH I4-r7 520a-523a

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6c. Th e unity of th e IncarnationNEW TESTAMENT: John, 1:9-14;10:3,38; 14:10

II/Philippians, 2:5-7 / Colossians, 2:918 AUGUSTINE: City God, BK IX, CH 14-17293a-295c; BK x, CH 29 316d-318b / ChristianDoctrine, BK I, CH 13 627d20 AQUINAS: Summa Theologica, PART III, QQ 126 701b,d-846d e sp Q 2 709d-723a, Q 17 806d

809d; PART III SUPPL, Q 9 5, A 3 , ANS l045b1046d21 DANTE: Divine Comedy, PURGATORY, XXXI[76-126] 101c-102a; PARADISE, [31-45] 108a;VII [25-33] ll5e; XXXIII [76--145] 157a-d33 PASCAL: Pensees, 512 262a; 765 322a

40 GIBBON: Decline and Fall, 308a-b41 GIBBON: Dec line and Fal l, 134a-138a esp1 3 6 b- d , 1 3 7c- d; 1 4 0a- b ; 1 4 5 b- d ; 150e-151c46 HEGEL: Philosophy of llistory, PART III, 306b307b

SS-REFER.ENCES. Other discussions of th e problem of th e one and t he m an y i n relation t o t he o rd er of being,

nature, or reality, see BEING 2-2a; GOD s d-s e; NATURE Ib ; OPPOSITION 2b, 2e; RELATION3; WORLD 3a-3 b

Problems closely related to that of the one a nd t he many, see RELATION Id ; SAME AND OTHER2b, 2e; UNIVERSAL AND PARTICULAR I

The dialectical significance of th e problem of th e one a nd t he m an y, see DIALECTIC 3a, 3d;OPPOSITION 2b.

Other discussions of numerical unity or i d en t it y , o r th e unity of th e individual or the indivisible, see ELEMENT s a-s b; INFINITY 4b; IvfAl HEMATICS 2C ; QUANTITY 2, 6a; SAME ANDOTHER Ia-I b.

Discussions relevant to the unity and divisibility of matter, mo t io n , t i me, and space, seeCHANGE Sb; ELEMENT 5b; INFINITY 4b; QUANTITY 2; SPACE .3a; TIME

T h e p ro bl em of essential and accidental unity, see SAME AND OTHER 3a.The problem of t h e u n i ty of substantial form, see FORM 2c 3).T h e p ro b lem of the unity of man, o r o f u n it y i n t he h u ma n personality, see MAN 3a, s-sa;

OPPOSITION 4-4b, 4d; SOUL 4a.Considerations of u ni ty i n t he faculties or operations of t h ou g h t o r knowledge, see DEFINI

TION Id ; MEMORY AND IlVIAGINATION 6C(2); MIND rg 3); SAME AND OTHER 4C; SENSE3c 5)

The unity of the T r inityEW TESTAMENT: John, 1:1- 5 / I John, 5:7AUGUSTINE: Confessions, BK XIII, pa r 12

113b-d; pa r 32 119a-b / City God, BK x, CH23-24, 312c-313a; BK XI, CH 10 327d-328d;CH 24-28 335e-338d / Christian Doctrine, BK I,eH 5 625d-626a9 AQUINAS: SUlnma Theologica, PART I, Q II ,A4, CONTRARY 49d-50b; QQ 27--31 153a-175c;Q39, A 8 210a -213a ; Q 42 224a-230aAQUINAS: Summa .Theologica, PART III, Q2, A 3, REP I 7 13 a- 71 4c ; Q 3 , A 3 724c-725b;Q 17, A I REP 5 807a-808d; A 2 REP 380Bd809d; PART III SUPPL, Q 9 5, A 3, ANS 1045b1046dDANTE: Divine Comedy, PARADISEtXIV [28-

to 6c CHAPTER 63: ON E AND M ~ ~ N Y 301 HOBBES: Leviathan, PART II , 151d 33] 127b; XXIV [115-154J 143d-144b; XXXIII1 DESCARTES: Discourse, PART IV, 52a-d / Med- [76-145] 157a-ditations, III 81d-89a esp88a-b /Objections tlnd 22 CHAUCER: Troilus and Cressida, BK v, STANZAReplies, 122h-c; 232b 267 1 55a / Second J.Vun s Tale [ 5 79 8- 89]1 SPINOZA: Ethics, PART I 355a-372d esp DEF I 467a-b355a, DEF 3,6 355b, AXIOM 2 355c-d, PROP 1-8 23 HOBBES: Leviathan, PART III, 207b; 207d-

355d-357d, PROP 13-15 359c-361d, PROP 16, 208c; PART IV, 259dCOROL 1,3 362a, PROP 17, COROL 2 362b, PROP 30 BACON: Advancement Learning, 100c-d18 363c, PROP 20 363d-364a, PROP 29, SCHOL 31 DESCARTES: Objections and Replies, 232b366b-c; PART II, PROP 4 374c; PROP 7, SCHOL, 32 MILTON: Christs Nativity [1-14] 1a-b / Paradise375b Lost, BK V [600-615] 188b; BK XII [469-551]LOCKE: Human Understanding, BK I, CH III, 329b-331a. SECT 15 116c-d; BK II, CH XXIII, SECT 35 40 GIBBON: Dec line and Fal l, 307a-313d esp213b-c; BK III, CH VI, SECT II 271b-d 307b-e, 310b-312a; 605a-boGIBBON: Decline and Fall, 307b-e 46 I-IEGEL: Philosophy History, PART III, 303d-1GIBBON: Decline and Fall, 229c-230b 3 0 4 a; 3 0 6a- cZKANT: Pure Reason, 1 7 6b - e; 1 9 2c- d; 2 0 5a- b6 HEGEL: Philosophy History, PART I, 224a-b;227d-228a; PAR r III, 306a-e;PART IV, 322a-c

6. Unity in th e s u p ~ r n a t u r a l or de r6a. Th e unity an d simplicity of Go d

OLD TESTAMENT: Exodus, 20:1-61 Deuteron4:39; 5: 6- 1.; 6:4; 32 :2 9 Kings, 8:23(D) III Kings, 8 :2.3,?0 / Psalms, 18 :3rPsahns, 17 :32 I I sa tah, 37 :16,20; :r44: 6,8; 45=5--6,18,21-22; : - D37 :16,20;13 :1.0-15; 4 4 : 6, 8; 4 5 : 5-6,18,214 8: 12 / Jeremtah, I o : 6 - D ) Jeremias,rHosea, 13 :4-,-(D) Osee, 13:4 I Zechariah- D Zacharias, 14:9 I Malachi , 2: 10Malachias, 2 :10ApOCRYPHA: Wisdoln Solomon, 12 :13aT Book Wisdom, 12:13 I II MaCI :24-25- D aT II Machabees, 1:24- 2NEW TESTAMENT: Matthew, 23:9; 28 012:29-34 / John, 17:.3 / I Corinthians,.812:1--13 / Ephesians, 4:1- 6/ I Timothy, 2:James, 2:198 ARISTOTLE: Physics, BK VIII, CH 10 353b/ Metaphysics, BK XII, CH 7 [I073a4-II] 60eH 8 [I0 74a32--39] 604d; CH 9 [1075605c-d9 ARISTOTLE: Ethics, BK VII, CH 14 [II54b406c17 PLOTINUS: Sixth Ennead, TR IX 353d-36

18 AUGUSTINE: Conjessions, BK I, pa r 10pa r 12 4a ; BK IV, pa r 24 2 5 b- e; p ar 29BK VII, pa r 2 4 3 c- 4 4a; p ar 16--23 48c-50par 21 49d-50a; BK XIII, par 4 1 I1 c /God, BK VIII, CH 6 268d-269c; CH II,BK XI, CH 10 327d-328d / Christian DoBK I, CH 5 625d-626a; CH 32 633e-d19 AQUINAS: Sumnta Theologica, PART I, Q20 c; Q 4 , A 2 , REP 1-2 2 b ~ 2 b ; A 3 220Q 6, A 3 29c-30b; Q 7, A 2 31d-32e; Q 8REP 2 -3 35c-36b; A 4 3 7c -3 8c ; Q II 46dQ 1 3, A I, REP 2-3 6 2 e ~ 6 3 c ; A 4 65c -66b;73e-74b; Q 1 4, A I, REP 2 75d-76e; A 479a; Q 2 6, A I, REP I I50b-c; Q 2 7, A I,153b-154b; Q 3 0, A I, REP 3-4 167a-161 69 b- 17 0c ; Q 4 0, A I, REP I 213b214A I, ANS 238b-239a; Q 47, A I 256a-257bA 2, REP 3 270a-272a; A 3, REP 2 272aQ 54, A I, ANS 285a-d; A 3, REP 2 286cQ 5 5, A I, ANS and REP 289a-d; A 3,291a-d; Q 5 7, A I, ANS 295a-d; Q 84, A2and REP 3 442b-443c; Q 8 8, A 2 , REP 4472c; PART I -I I, Q 1 8, A I , ANS 694a-d

20 AQUINAS: Sumnta Theologica, PART A 4, ANS 5a-6a; Q 5 0, A 6 , ANS lla-12aA I, REP 3 119c-120c; PART III, Q 2 , Aand REP I 7 11 d- 71 2d ; Q 3 , A 2 , REP 3A 724c-725b; Q 6, A 5 , REP 2 7 44 a- d21 DANTE: Divine COlnedy, PARADISE, XI66] 126a; XXIV [115-154] 143d-144b,[127-145] 151e-d; XXXIII [76--145] 157a-

TH E GREAT 11)E/\.S27 8 9 2b -9 3a ; p a r 281 95b-d; par 32106c -107a / Philosophy History, Pi\278c; PART IV, 342b-d; 355cd

(5. Unity in n20ral an dpoliticaltnatters. 5d. Theunity ofthefamilyal1d the unityof the state:the limits of political or social unification.)

20 AQUINAS: Summa Theologica, PART I-II, Q81,A I, ANS 163a-164d23 HOBBES: Leviathan, PART II, 99a-lOla; 109c-d;l l l a-b ; 121a; 152c-d; l55b33 PASCAL: Pensees, 871 344b35 LOCKE: Civil Government, CH VII, SECT 78-80

42b-43a38 MONTESQUIEU: Spirit Laws, BK I, 3b-c;

BK x, 64a; 64d-65b; BK XIX, l40a-c38 ROUSSEAU: Political Econ01ny, 367a-369a p a s ~sim I Social Contract, BK I, 392b-393b; BKIII, 419c-d; BK IV, 425a-427a

40 GIBBON: Decline and Fall, l8 a42 KANT: Science Right, 455c-456a43 FEDERALIST: NUMBER 1-2, 30d-32a; NUM

BER 14 60a-62d passim, esp 61b-e43 ~ I L L Representative Government, 352b-353a;

417e-433b passim I Utilitarianism, 460a-461c44 BOSWELL: Johnson, 56a-b46 HEGEL: Philosophy Right, PART III, pa r158-159 58a; pa r 173 61a-b; pa r 181 63e-d;

pa r 270 84d-8ge; par 276 92b; ADDITIONS, 117135d-136a; 161 l43a-b; 168 145c-d; 178 l47d148a / Philosophy History, INTRO, l70cl78a; PART I, 2l1a-212e; 222a-c; 236a-e; PARTIII, 302d-303a; PART IV, 363c-d50 MARX-ENGELS: Communist Manifesto, 42la-desp 421e-d; 427e-428b54 FREUD: Group Psychology, 677b-678b; 684d ICit t lization and Its Discontents, 785e-788d;791 b-e; 799a-800a

300

Se. Th e unity of sover e ignty: its divisibility orindivisibility; th e problem of federalunion23 HOBBES: Leviathan, PART I, 97c-98a,e; PARTII, 100e-105e; 150b; l5la-152a; PART III, 198a

199a38 MONTESQUIEU: Spirit Laws, BK I, 3b ; BKIX, 58b,d-60a38 ROUSSEAU: Social Contract, BK I, 392b-393b;

BK II, 395a-396a; BK III, 406b,d-4l 0a ; 420d;422a-e41 GIBBON: Decline and Fall, 577b-c42 KANT: Science Right, 437e-d; 439a-441d;452c-d; 455c-456a / Judge1nent, 586a-587a

43 CONSTITUTION OF THE U.S.: IIa-20d pass im , e sp ARTICLE VI [583--59] 16d, AMENDMENTS, X 18a43 FEDERALIST: NUMBER 1-14 29a-62d passilU;NUMBER IS, 6 3 d- 6 4a; 6 5 c- d ; NUMBER 18-20

71a-78b passim; NUMBER 32, 105d-107bNUMBER 39, 126b-128b; NUMBER 42 , 1 38 c;NUMBER 44, 146d-147c; NUMBER 82 242b244a

43 MILL: Representative Governlnent, 428b-433bpassim46 I-IEGEL: Philosophy ofRight, PART III, p ar 2 7 6 -

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ITION L RE INGSListed beloware works not included in Great Booksofthe Western World, but relevant to theidea and topics with which this chapter deals . These works are divided into two groups:

I. Works by authors represented in this collection.II. Vorks by authors not represented in this collection.For the date, p lace, and other facts concerning the publication of the works cited, consultthe Bibliography of Additional Readings which follows the last chapter of The Great Ideas.

Only vhen something better than opinion isproposed as attainable do the characteristics ofopinion come to be questioned. That somet hi ng may s tand in relation to opinion as cer t ai n ty t o probability, as fact to conjecture, asadequate to inadequate knowledge, as demonstra tion to persuasion. The chief source of disagreement about the nature of opinionseemsrobe the meaning of the other t erm in the comparison. Ye t a few commonly recognized features of knowledge-if that is taken as the contrasting termO-throw some l ight on the characteristics of opinion. Certain things which arenever said about knowledge seem to be generally said of opinion.AN OPINION, it is said, may e it he r t rue o rfalse. Bu t knowledge is never said to be false.For a grea t many writers, though not for all,doubt and belief are attitudes of mind whichaccompany the holding of .opinions, bu t no tthe possession of knowledge. It is possible toopine and doubt at the same time, bu t no t toknow and doubt . Beliefovercomes doubt withrespect to opinion, bu t in those matters inwhich the mind is convinced of the t r uth o f itsjudgments, an act of belief does no t seem to benecessary.

I n t he sense in which belief implies a willing-ness to assent where assent might reasonably bewithheld, belief seems to be appropr ia te toopinion bu t incompatible with knowledge. Theopposite of an opinion may be reasonably maintained, whereas the oppositeo f t ha t which isknown must be er ror or falsehood, and. therefore untenable. The traditional distinction between aXiOlTIS and postulates or assumptions)exemplifies this difference .between knowledgeand opinion. If a proposition is axiomatic, itscontrary lTIUSt be false. Bu t if something is proposed as an assumption to be taken for gran ted,

303

INTRODUCTION

Chapter 64: OPINION

-HE noble Houyhnhnms are paragons ofreason. They have no conceptions ors of wha t is evil in a rat ional nature. Theird maxim, according to Swift, their creais to cuI tivate reason and to be wholly

erned by i t. Nei the r is reason among themin t problematical as with us, where menargue with plausibility on bo th sides of thetion; bu t strikes you with immediate conion, as it needs mus t d o where it is no tled, obscured, or discolored by passion andest.hat Captain Gulliver finds most strikinge contrast between men a nd .this nobleof horses is that th e perfect rat ionali tye I-Iouyhnhnms lifts them entirely aboveagaries and vicissitudes of opinion. I reber it was with ext reme difficulty, he, that I could bring my master to under the meaning of the word opinion or howint cou ld b e d is pu tabl e; because reasonht us to affirm or deny only wherewe arein, and beyond our knowledge we cannot. there So that controversies, wranglings,utes, and positiveness in false and dubiousositions, are evils unknown among t heyhnhnms.ong men it is no t the meaning of opinbut of knowledge vvhich causes trouble.n had no conception of knowledge at all,e Houyhnhnms seeln to have no concepof opinion, they would find thelTIselvesreeing aboutmany matters of opinion, bu tbly notabout thena ture of opinion itself.great controversies concerning opinione tradition of western thought all relatedistinction from knowledge, both w it hd to the difference in thei r respective oband with regard to the way in which

mind works when it knows a nd whe n it

SUAREZ. On the Various Kinds of Distinctionsputationes Metaphysicae, VIIJOHN OF SAINT THOMAS. Cursus Philosophicusmisticus, Ars Logica, PART II , Q 27; PhilosNaturalis , PART III, Q 9LEIBNITZ. Monadology, par 1-9, 56-90SCHELLING. Von der WeltseeleSCHOPENHAUER. The.World as Will and Idea,BK IV 56 . ,FECHNER. Uber die physikalische und philosopAto menlehreLOTZE. Metaphysics, BK I, CH 6 Outlines of Metaphysic, DIV I, espcDIV IIC. S. PEIRCE. Collected Papers VOL VI, par 37BRADLEY. The Principles ofLogic, e r m i n a l ~

I V-V Appearance and RealityROYCE. The World and the Individual, SERlE9-10); Supplementary EssayB. RUSSELL. Principles ofMathematics, CH 16H. ADAMS. Mont-Saint-Michel and ChartresMEYERSON. Identity and RealityBLOOD. PluriverseMcTAGGART. The Nature Existence, BK IIIBROAD. The Mind and Its Place in Nature, WHITEHEAD. Science and the Modern World,

THE GRE T IDEAS02For: The one and the many, or thesin1ple and the complex, as objects of knowledge andin reI

t o t he o rder of learning, see IDEA Sd; KNOWLEDGE 5b.The un it y and diversity of knower and knovvn, see I{NOWLEDGE I; SAl\1E AND OTII;EThe controversy over the uni ty of virtue and theplural i ty of virtues, see COURAGE 4

DENCE 3b; TEMPERANCE Ia; VIRTUE AND VICE rb, b Other discussions of the order of means and ends, see GOOD AND EVIL 5C; PRINCIPIE

RELATION sa 2).Unity as an aesthetic or an art is t ic principle, see ART 7b; BEAUTY IC ; POETRY 8a l).Matters bearing on t he uni ty of the family and the state, and r el evan t t o t he process

limits of social unification, see CITIZEN 8; FAMILY 2a; GOVERNMENT Ib STATE Ib, loaWAR AND PEACE I la, lId.Considerations germane t o t he divisibility or indivisibility of sovereignty, see GOVERNIg, sd ; STATE gd.

Other discussionsof the uniqueness and simplicity of God, and of the mysteries of the TIriand the Incarnation, see GOD 4b, 9a-9b; MAN IIC; RELATION 2.

IAQUINAS. On the Trinity ofBoethius, Q 4DANTE. On World-Governrnent or e Monarchia,

BK I, CH 14-15I ESCARTES. The Principles of Philosophy, PART r,60-65HEGEL. The Phenomenology ofMind Science Logic, VOL I, BK I, SECT I, CH 3(B);

BK II , SECT II , CH 3 AW. JAMES. 1vlemories and Studz es CH 8 Pragmatism, LECT IV A Pluralistic Universe . Some Problems o fPhilosophy, CH 7-8

II.SEXTUS EMPIRICUS. Against the Physicists, BK I(Concerning Whole and Part)PROCLUS. The Elements of Theology, A, HERIGENA. eDilJisione NaturaeALBO. The B oo k Principles Sefer ha-1kkarim),

BK II, CH 8, 10-13G. PICO DELLA MIRANDOLA. OfBeing and UnityBRUNO. e la causa, prncipio, e unoSUAREZ. Disputationes Metaphysicae, III-VI, XV(10), XXX (10), XXXIV, XLIV 1 I), XLVI I),XLVII 11,14-15,17)