t, the denial of abstract ideas is the destruction of the mind. We
can easily imagine that among the Greek schools of philosophy in the
fourth century before Christ a panic might arise from the denial of
universals, similar to that which arose in the last century from Hume's
denial of our ideas of cause and effect. Men do not at first recognize
that thought, like digestion, will go on much the same, notwithstanding
any theories which may be entertained respecting the nature of the
process. Parmenides attributes the difficulties in which Socrates is
involved to a want of comprehensiveness in his mode of reasoning; he
should consider every question on the negative as well as the positive
hypothesis, with reference to the consequences which flow from the
denial as well as from the assertion of a given statement.

The argument which follows is the most singular in Plato. It appears
to be an imitation, or parody, of the Zenonian dialectic, just as the
speeches in the Phaedrus are an imitation of the style of Lysias, or as
the derivations in the Cratylus or the fallacies of the Euthydemus are
a parody of some contemporary Sophist. The interlocutor is not supposed,
as in most of the other Platonic dialogues, to take a living part in the
argument; he is only required to say 'Yes' and 'No' in the right places.
A hint has been already given that the paradoxes of Zeno admitted of a
higher application. This hint is the thread by which Plato connects the
two parts of the dialogue.

The paradoxes of Parmenides seem trivial to us, because the words to
which they relate have become trivial; their true nature as abstract
terms is perfectly understood by us, and we are inclined to regard the
treatment of them in Plato as a mere straw-splitting, or legerdemain of
words. Yet there was a power in them which fascinated the Neoplatonists
for centuries afterwards. Something that they found in them, or brought
to them--some echo or anticipation of a great truth or error, exercised
a wonderful influence over their minds. To do the Parmenides justice, we
should imagine similar aporiai raised on themes as sacred to us, as the
notions of One or Being were to an ancient Eleatic. 'If God is, what
follows? If God is not, what follows?' Or again: If God is or is not the
world; or if God is or is not many, or has or has not parts, or is or is
not in the world, or in time; or is or is not finite or infinite. Or if
the world is or is not; or has or has no