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By Philip Merlan Dr. Iur., Dr. Phil. (Vienna) (auth.)

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E~tUptrV 8e IL~ ~(x'l'OUV'l'(x 6l1t'OpOV K(Xl crlt'IXVLOV, ~(x'l'OUV'l'(x 8e C:Ult'OPOV K(Xl PIXL8LOV, IL~ tlt'Lcr'l'IXlLtVOV 8/; ~1)'l'e:LV &8uv(X'l'ov. The last words are usually translated: "for him who does not know [how) to seek it is impossible to find". It is characteristic that Iamblichus interprets them as meaning: "for him who does not know it is impossible to seek; therefore there must have been a time when we knew - obviously before our birth" (Ise ch. XI, p. 45, 7 F). In other words, according to Iamblichus, Archytas taught the doctrine of anamnesis.

86,14-1SF In mathematics some things are completely nonmotive, others (in acoustics and astronomy) are motive. The source of the first right-side passage is Nicomachus, Intr. arithm. I 3, I; p. 6 f. Hoche (d. ); there can hardly be much doubt that the left-side passage is from some other source. They contradict each other and the same holds true for the rest of the two columns. Appendix 1. The contradiction between ch. III and ch. IX of Isc is only apparent, according to Loenen *. This he proves by saying that the same (apparent) contradiction must have, at least implicitly, been present in Posidonius.

Here (35 A) in precisely the same words, the (world) soul is described as being intermediate between two other "realms" *. How, then, could Iamblichus and Proclus (d. The Elements 01 Theology, prop. 190, p. ) describe mathematicals in terms used by Plato to describe the world soul? But the problem is even somewhat more complicabd by the fact that in his psychogony Plato describes (in a highly baffling manner) the constitution of the world soul, using profusely mathematical terms (numbers, relations, circles).

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