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Additional info for 'A Somewhat Lengthy and Difficult Argument'' The Metaphysics and Epistemology of Plato's ''Republic'' 476e-480a
And that which has been ordered50 over the same thing and accomplishes the same thing I call the same, but that which is over a different thing and accomplishes a different thing I call different. But what about you? ” “That way,” he said. ” “What then? ” “Not at all,” he said. ” 49. diorizomai 50. tetagmenên 51. epistêmên 52. oisomen [pherô] 53. epistêmên 54. Slings and Adam = poté; Burnet = omits poté. 55. titheiê 56. anamartêton; cf. 339c1, 340c9; Charm. 171d6. 57. ” “The same as what knowledge knows60?
Necessarily,” he said. 77. ousias 78. nomima 79. gignôskein 23 “But what about those who contemplate each thing itself, which is always the same with respect to the same things? ” 480A “Therefore, we’ll also say that these men welcome and love (a) that over which knowledge81 is, but the others that over which belief is? ” “So would we strike a false note by calling them lovers of belief rather than philosophers? ” “No, if they are persuaded by me,”83 he said. ” 80. gignôskein 81. gnôsis 82. ti on 83.
96. Kahn distinguishes between the proper existential meaning and other existential meanings. The proper existential meaning, as opposed to, say, the “vital-locative” meaning of ‘einai,’ is determined by the logical function of the verb. The vital-locative meaning of ‘einai’ is simply “to be alive” or “to dwell” (Kahn, “A Return to the Theory of the Verb ‘Be’ and the Concept of Being,” 393). As such it is not determined by its logical function in the sentence; it has instead what Kahn calls “concrete meaning” (393).