t with absolute realities, and can not be elevated to the dignity
of _science_ or real knowledge.

We are not from hence to infer that Plato intended to deny all reality
whatever to the objects of sensible experience. These transitory
phenomena were not real existences, but they were _images_ of real
existences. The world itself is but the image, in the sphere of sense,
of those ideas of Order, and Proportion, and Harmony, which dwell in the
Divine Intellect, and are mirrored in the soul of man. "Time itself is a
moving image of Eternity."[539] But inasmuch as the immediate object of
sense-perception is a representative image generated in the vital
organism, and all empirical cognitions are mere "conjectures" (eikasiai)
founded on representative images, they need to be certified by a higher
faculty, which immediately apprehends real Being (to on). Of things, as
they are in themselves, the senses give us no knowledge; all that in
sensation we are conscious of is certain affections of the mind
(pathos); the existence of self, or the perceiving subject, and a
something external to self, a perceived object, are revealed to us, not
by the senses, but by the reason.

[Footnote 538: Alcinous, "Introduction to the Doctrine of Plato," p.
247.]

[Footnote 539: "Timaeus," Sec. 14.]

3d. JUDGMENT (dianoia, logos), _the Discursive Faculty, or the Faculty
of Relations_.--According to Plato, this faculty proceeds on the
assumption of certain principles as true, without inquiring into their
validity, and reasons, by deduction, to the conclusions which
necessarily flow from these principles. These assumptions Plato calls
hypotheses (ypotheseis). But by hypotheses he does not mean baseless
assumptions--"mere theories--"but things self-evident and "obvious to
all;"[540] as for example, the postulates and definitions of Geometry.
"After laying down hypotheses of the odd and even, and three kinds of
angles [right, acute, and obtuse], and figures [as the triangle, square,
circle, and the like], he _proceeds on them as known, and gives no
further reason about them_, and reasons downward from these
principles,"[541] affirming certain judgments as consequences deducible
therefrom.

[Footnote 540: "Republic," bk. vi. ch. xx.]

[Footnote 541: Ibid., bk. vi. ch. xx.]

All judgments are therefore founded on _relations_. To judge is to
compare two terms. "Every judgment has three parts: the subject, or
notion about which the judgment is; th