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Ancient Philosophy 28 (2008) Mathesis Publications 1 Eros and Necessity in the Ascent from the Cave Rachel Barney This article addresses a question that provokes puzzled debate every time I teach
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In the Symposium he argues that the Forms serve as the model of the world of Forms, while in the Phaedra (book 7 chapter 8), he argues that the human desire drives the individual into grasping and transforming the Forms.2 But this explanation seems far from convincing; if the Forms are the models by which we must understand the world of Forms and their constituents, how are we to explain why the subject that is the desire of each of us is not the same as the thing that we want? How do desires come together? Or again, how do the Forms of the same Subject or Object come to be in some two distinct subjects? How can two separate human beings differ from one another even in the abstract without having a difference that goes deeper than the forms? The problem of the Forms and their objects has remained with Plato, as we shall see more fully in the writings of the Critics. However, the philosophical debates over the question of how we come to have the things we want and desire (how desires come together), and how we can understand the Forms of the Subject or Object or the World, go back at least as far as Aristotle.3 We can see an early version of the story in the Nicomachean Ethics (Book V), where Aristotle begins the story by suggesting that the Forms are in fact nothing like what is imagined. They are simply the abstract ideas that animate the sensible world, with no concrete object or thing in between them. However, as he goes on to show, the Forms actually do have a kind of object (the idea of a thing), and that object is the mind.4 So how can the Forms be said to be in the world, when we don't even know what they are?5 How can they be in our mind, when we can only experience them?6 The difficulty of this puzzle is the source of Socrates' question. How can Forms be in the World, when the world itself does not know them? How can they be in the mind, when we can only experience them through the mediation of the sensible world? There is a puzzle of this sort, which we might be tempted to call Plato's problem of Forms. In the Republic, we encounter it again in the dialogue where Socrates asks Plato about the reasons why he will be judged by the gods; the first reason given by Socrates, as we have already seen, is that Plato's explanation, which involves the Forms, is unintelligible to him.

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