[247\u03b2] \u039e\u03ad\u03bd\u03bf\u03c2<\/b><\/span><\/p>\n

\u03bf\u1f54\u03c3\u03b7\u03c2 \u03bf\u1f56\u03bd \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2 \u03ba\u03b1\u1f76 \u03c6\u03c1\u03bf\u03bd\u03ae\u03c3\u03b5\u03c9\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1fc6\u03c2 \u1f04\u03bb\u03bb\u03b7\u03c2 \u1f00\u03c1\u03b5\u03c4\u1fc6\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1ff6\u03bd \u1f10\u03bd\u03b1\u03bd\u03c4\u03af\u03c9\u03bd, \u03ba\u03b1\u1f76 \u03b4\u1f74 \u03ba\u03b1\u1f76 \u03c8\u03c5\u03c7\u1fc6\u03c2 \u1f10\u03bd \u1f97 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f10\u03b3\u03b3\u03af\u03b3\u03bd\u03b5\u03c4\u03b1\u03b9, \u03c0\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd \u1f41\u03c1\u03b1\u03c4\u1f78\u03bd \u03ba\u03b1\u1f76 \u1f01\u03c0\u03c4\u1f78\u03bd \u03b5\u1f36\u03bd\u03b1\u03af \u03c6\u03b1\u03c3\u03af \u03c4\u03b9 \u03b1\u1f50\u03c4\u1ff6\u03bd \u1f22 \u03c0\u03ac\u03bd\u03c4\u03b1 \u1f00\u03cc\u03c1\u03b1\u03c4\u03b1;<\/span><\/p>\n

\u0398\u03b5\u03b1\u03af\u03c4\u03b7\u03c4\u03bf\u03c2<\/b><\/span><\/p>\n

\u03c3\u03c7\u03b5\u03b4\u1f78\u03bd \u03bf\u1f50\u03b4\u1f72\u03bd \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03b3\u03b5 \u1f41\u03c1\u03b1\u03c4\u03cc\u03bd.<\/span><\/p>\n

\u039e\u03ad\u03bd\u03bf\u03c2<\/b><\/span><\/p>\n

\u03c4\u03af \u03b4\u1f72 \u03c4\u1ff6\u03bd \u03c4\u03bf\u03b9\u03bf\u03cd\u03c4\u03c9\u03bd; \u03bc\u1ff6\u03bd \u03c3\u1ff6\u03bc\u03ac \u03c4\u03b9 \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u1f34\u03c3\u03c7\u03b5\u03b9\u03bd;<\/span><\/p>\n

\u0398\u03b5\u03b1\u03af\u03c4\u03b7\u03c4\u03bf\u03c2<\/b><\/span><\/p>\n

\u03c4\u03bf\u1fe6\u03c4\u03bf \u03bf\u1f50\u03ba\u03ad\u03c4\u03b9 \u03ba\u03b1\u03c4\u1f70 \u03c4\u03b1\u1f50\u03c4\u1f70 \u1f00\u03c0\u03bf\u03ba\u03c1\u03af\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9 \u03c0\u1fb6\u03bd, \u1f00\u03bb\u03bb\u1f70 \u03c4\u1f74\u03bd \u03bc\u1f72\u03bd \u03c8\u03c5\u03c7\u1f74\u03bd \u03b1\u1f50\u03c4\u1f74\u03bd \u03b4\u03bf\u03ba\u03b5\u1fd6\u03bd \u03c3\u03c6\u03af\u03c3\u03b9 \u03c3\u1ff6\u03bc\u03ac \u03c4\u03b9 \u03ba\u03b5\u03ba\u03c4\u1fc6\u03c3\u03b8\u03b1\u03b9, \u03c6\u03c1\u03cc\u03bd\u03b7\u03c3\u03b9\u03bd \u03b4\u1f72 \u03ba\u03b1\u1f76 \u03c4\u1ff6\u03bd \u1f04\u03bb\u03bb\u03c9\u03bd \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd \u1f67\u03bd \u1f20\u03c1\u03ce\u03c4\u03b7\u03ba\u03b1\u03c2, \u03b1\u1f30\u03c3\u03c7\u03cd\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9 [247\u03be] \u03c4\u1f78 \u03c4\u03bf\u03bb\u03bc\u1fb6\u03bd \u1f22 \u03bc\u03b7\u03b4\u1f72\u03bd \u03c4\u1ff6\u03bd \u1f44\u03bd\u03c4\u03c9\u03bd \u03b1\u1f50\u03c4\u1f70 \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6\u03bd \u1f22 \u03c0\u03ac\u03bd\u03c4\u1fbd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03c3\u03ce\u03bc\u03b1\u03c4\u03b1 \u03b4\u03b9\u03b9\u03c3\u03c7\u03c5\u03c1\u03af\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9.<\/span><\/p>\n

\u039e\u03ad\u03bd\u03bf\u03c2<\/b><\/span><\/p>\n

\u03c3\u03b1\u03c6\u1ff6\u03c2 \u03b3\u1f70\u03c1 \u1f21\u03bc\u1fd6\u03bd, \u1f66 \u0398\u03b5\u03b1\u03af\u03c4\u03b7\u03c4\u03b5, \u03b2\u03b5\u03bb\u03c4\u03af\u03bf\u03c5\u03c2 \u03b3\u03b5\u03b3\u03cc\u03bd\u03b1\u03c3\u03b9\u03bd \u1f07\u03bd\u03b4\u03c1\u03b5\u03c2: \u1f10\u03c0\u03b5\u1f76 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03bf\u1f50\u03b4\u1fbd \u1f02\u03bd \u1f13\u03bd \u1f10\u03c0\u03b1\u03b9\u03c3\u03c7\u03c5\u03bd\u03b8\u03b5\u1fd6\u03b5\u03bd \u03bf\u1f35 \u03b3\u03b5 \u03b1\u1f50\u03c4\u1ff6\u03bd \u03c3\u03c0\u03b1\u03c1\u03c4\u03bf\u03af \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u03cc\u03c7\u03b8\u03bf\u03bd\u03b5\u03c2, \u1f00\u03bb\u03bb\u1f70 \u03b4\u03b9\u03b1\u03c4\u03b5\u03af\u03bd\u03bf\u03b9\u03bd\u03c4\u1fbd \u1f02\u03bd \u03c0\u1fb6\u03bd \u1f43 \u03bc\u1f74 \u03b4\u03c5\u03bd\u03b1\u03c4\u03bf\u1f76 \u03c4\u03b1\u1fd6\u03c2 \u03c7\u03b5\u03c1\u03c3\u1f76 \u03c3\u03c5\u03bc\u03c0\u03b9\u03ad\u03b6\u03b5\u03b9\u03bd \u03b5\u1f30\u03c3\u03af\u03bd, \u1f61\u03c2 \u1f04\u03c1\u03b1 \u03c4\u03bf\u1fe6\u03c4\u03bf \u03bf\u1f50\u03b4\u1f72\u03bd \u03c4\u1f78 \u03c0\u03b1\u03c1\u03ac\u03c0\u03b1\u03bd \u1f10\u03c3\u03c4\u03af\u03bd.<\/span><\/p>\n

\u0398\u03b5\u03b1\u03af\u03c4\u03b7\u03c4\u03bf\u03c2<\/b><\/span><\/p>\n

\u03c3\u03c7\u03b5\u03b4\u1f78\u03bd \u03bf\u1f37\u03b1 \u03b4\u03b9\u03b1\u03bd\u03bf\u03bf\u1fe6\u03bd\u03c4\u03b1\u03b9 \u03bb\u03ad\u03b3\u03b5\u03b9\u03c2.<\/span><\/p>\n

\u039e\u03ad\u03bd\u03bf\u03c2<\/b><\/span><\/p>\n

\u03c0\u03ac\u03bb\u03b9\u03bd \u03c4\u03bf\u03af\u03bd\u03c5\u03bd \u1f00\u03bd\u03b5\u03c1\u03c9\u03c4\u1ff6\u03bc\u03b5\u03bd \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2: \u03b5\u1f30 \u03b3\u03ac\u03c1 \u03c4\u03b9 \u03ba\u03b1\u1f76 [247\u03b4] \u03c3\u03bc\u03b9\u03ba\u03c1\u1f78\u03bd \u1f10\u03b8\u03ad\u03bb\u03bf\u03c5\u03c3\u03b9 \u03c4\u1ff6\u03bd \u1f44\u03bd\u03c4\u03c9\u03bd \u03c3\u03c5\u03b3\u03c7\u03c9\u03c1\u03b5\u1fd6\u03bd \u1f00\u03c3\u03ce\u03bc\u03b1\u03c4\u03bf\u03bd, \u1f10\u03be\u03b1\u03c1\u03ba\u03b5\u1fd6. \u03c4\u1f78 \u03b3\u1f70\u03c1 \u1f10\u03c0\u03af \u03c4\u03b5 \u03c4\u03bf\u03cd\u03c4\u03bf\u03b9\u03c2 \u1f05\u03bc\u03b1 \u03ba\u03b1\u1f76 \u1f10\u03c0\u1fbd \u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03b9\u03c2 \u1f45\u03c3\u03b1 \u1f14\u03c7\u03b5\u03b9 \u03c3\u1ff6\u03bc\u03b1 \u03c3\u03c5\u03bc\u03c6\u03c5\u1f72\u03c2 \u03b3\u03b5\u03b3\u03bf\u03bd\u03cc\u03c2, \u03b5\u1f30\u03c2 \u1f43 \u03b2\u03bb\u03ad\u03c0\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f00\u03bc\u03c6\u03cc\u03c4\u03b5\u03c1\u03b1 \u03b5\u1f36\u03bd\u03b1\u03b9 \u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9, \u03c4\u03bf\u1fe6\u03c4\u03bf \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u1fe5\u03b7\u03c4\u03ad\u03bf\u03bd. \u03c4\u03ac\u03c7\u1fbd \u03bf\u1f56\u03bd \u1f34\u03c3\u03c9\u03c2 \u1f02\u03bd \u1f00\u03c0\u03bf\u03c1\u03bf\u1fd6\u03b5\u03bd: \u03b5\u1f30 \u03b4\u03ae \u03c4\u03b9 \u03c4\u03bf\u03b9\u03bf\u1fe6\u03c4\u03bf\u03bd \u03c0\u03b5\u03c0\u03cc\u03bd\u03b8\u03b1\u03c3\u03b9, \u03c3\u03ba\u03cc\u03c0\u03b5\u03b9, \u03c0\u03c1\u03bf\u03c4\u03b5\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd \u1f21\u03bc\u1ff6\u03bd, \u1f06\u03c1\u1fbd \u1f10\u03b8\u03ad\u03bb\u03bf\u03b9\u03b5\u03bd \u1f02\u03bd \u03b4\u03ad\u03c7\u03b5\u03c3\u03b8\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6\u03bd \u03c4\u03bf\u03b9\u03cc\u03bd\u03b4\u1fbd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03c4\u1f78 \u1f44\u03bd.<\/span><\/p>\n

\u0398\u03b5\u03b1\u03af\u03c4\u03b7\u03c4\u03bf\u03c2<\/b><\/span><\/p>\n

\u03c4\u1f78 \u03c0\u03bf\u1fd6\u03bf\u03bd \u03b4\u03ae; \u03bb\u03ad\u03b3\u03b5, \u03ba\u03b1\u1f76 \u03c4\u03ac\u03c7\u03b1 \u03b5\u1f30\u03c3\u03cc\u03bc\u03b5\u03b8\u03b1.<\/span><\/p>\n

\u039e\u03ad\u03bd\u03bf\u03c2<\/b><\/span><\/p>\n

\u03bb\u03ad\u03b3\u03c9 \u03b4\u1f74 \u03c4\u1f78 \u03ba\u03b1\u1f76 \u1f41\u03c0\u03bf\u03b9\u03b1\u03bd\u03bf\u1fe6\u03bd \u03c4\u03b9\u03bd\u03b1 \u03ba\u03b5\u03ba\u03c4\u03b7\u03bc\u03ad\u03bd\u03bf\u03bd \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03bd [247\u03b5] \u03b5\u1f34\u03c4\u1fbd \u03b5\u1f30\u03c2 \u03c4\u1f78 \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u1f41\u03c4\u03b9\u03bf\u1fe6\u03bd \u03c0\u03b5\u03c6\u03c5\u03ba\u1f78\u03c2 \u03b5\u1f34\u03c4\u1fbd \u03b5\u1f30\u03c2 \u03c4\u1f78 \u03c0\u03b1\u03b8\u03b5\u1fd6\u03bd \u03ba\u03b1\u1f76 \u03c3\u03bc\u03b9\u03ba\u03c1\u03cc\u03c4\u03b1\u03c4\u03bf\u03bd \u1f51\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03c6\u03b1\u03c5\u03bb\u03bf\u03c4\u03ac\u03c4\u03bf\u03c5, \u03ba\u1f02\u03bd \u03b5\u1f30 \u03bc\u03cc\u03bd\u03bf\u03bd \u03b5\u1f30\u03c2 \u1f05\u03c0\u03b1\u03be, \u03c0\u1fb6\u03bd \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f44\u03bd\u03c4\u03c9\u03c2 \u03b5\u1f36\u03bd\u03b1\u03b9: \u03c4\u03af\u03b8\u03b5\u03bc\u03b1\u03b9 \u03b3\u1f70\u03c1 \u1f45\u03c1\u03bf\u03bd \u1f41\u03c1\u03af\u03b6\u03b5\u03b9\u03bd \u03c4\u1f70 \u1f44\u03bd\u03c4\u03b1 \u1f61\u03c2 \u1f14\u03c3\u03c4\u03b9\u03bd \u03bf\u1f50\u03ba \u1f04\u03bb\u03bb\u03bf \u03c4\u03b9 \u03c0\u03bb\u1f74\u03bd \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2.<\/span><\/p>\n

\u0398\u03b5\u03b1\u03af\u03c4\u03b7\u03c4\u03bf\u03c2<\/b><\/span><\/p>\n

\u1f00\u03bb\u03bb\u1fbd \u1f10\u03c0\u03b5\u03af\u03c0\u03b5\u03c1 \u03b1\u1f50\u03c4\u03bf\u03af \u03b3\u03b5 \u03bf\u1f50\u03ba \u1f14\u03c7\u03bf\u03c5\u03c3\u03b9\u03bd \u1f10\u03bd \u03c4\u1ff7 \u03c0\u03b1\u03c1\u03cc\u03bd\u03c4\u03b9 \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5 \u03b2\u03ad\u03bb\u03c4\u03b9\u03bf\u03bd \u03bb\u03ad\u03b3\u03b5\u03b9\u03bd, \u03b4\u03ad\u03c7\u03bf\u03bd\u03c4\u03b1\u03b9 \u03c4\u03bf\u1fe6\u03c4\u03bf.<\/span><\/p>\n

\u039e\u03ad\u03bd\u03bf\u03c2<\/b><\/span><\/p>\n

\u03ba\u03b1\u03bb\u1ff6\u03c2: \u1f34\u03c3\u03c9\u03c2 \u03b3\u1f70\u03c1 \u1f02\u03bd \u03b5\u1f30\u03c2 \u1f55\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd \u1f21\u03bc\u1fd6\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03c4\u03bf\u03cd\u03c4\u03bf\u03b9\u03c2 [248\u03b1] \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u1f02\u03bd \u03c6\u03b1\u03bd\u03b5\u03af\u03b7. \u03c0\u03c1\u1f78\u03c2 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f21\u03bc\u1fd6\u03bd \u1f10\u03bd\u03c4\u03b1\u1fe6\u03b8\u03b1 \u03bc\u03b5\u03bd\u03ad\u03c4\u03c9 \u03c3\u03c5\u03bd\u03bf\u03bc\u03bf\u03bb\u03bf\u03b3\u03b7\u03b8\u03ad\u03bd.<\/span><\/p>\n

\u0398\u03b5\u03b1\u03af\u03c4\u03b7\u03c4\u03bf\u03c2<\/b><\/span><\/p>\n

\u03bc\u03ad\u03bd\u03b5\u03b9.<\/span><\/p>\n

\u039e\u03ad\u03bd\u03bf\u03c2<\/b><\/span><\/p>\n

\u03c0\u03c1\u1f78\u03c2 \u03b4\u1f74 \u03c4\u03bf\u1f7a\u03c2 \u1f11\u03c4\u03ad\u03c1\u03bf\u03c5\u03c2 \u1f34\u03c9\u03bc\u03b5\u03bd, \u03c4\u03bf\u1f7a\u03c2 \u03c4\u1ff6\u03bd \u03b5\u1f30\u03b4\u1ff6\u03bd \u03c6\u03af\u03bb\u03bf\u03c5\u03c2: \u03c3\u1f7a \u03b4\u1fbd \u1f21\u03bc\u1fd6\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f70 \u03c0\u03b1\u03c1\u1f70 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u1f00\u03c6\u03b5\u03c1\u03bc\u03ae\u03bd\u03b5\u03c5\u03b5.<\/span><\/p>\n

\u0398\u03b5\u03b1\u03af\u03c4\u03b7\u03c4\u03bf\u03c2<\/b><\/span><\/p>\n

\u03c4\u03b1\u1fe6\u03c4\u1fbd \u1f14\u03c3\u03c4\u03b1\u03b9.<\/span><\/p>\n

\u039e\u03ad\u03bd\u03bf\u03c2<\/b><\/span><\/p>\n

\u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03bd, \u03c4\u1f74\u03bd \u03b4\u1f72 \u03bf\u1f50\u03c3\u03af\u03b1\u03bd \u03c7\u03c9\u03c1\u03af\u03c2 \u03c0\u03bf\u03c5 \u03b4\u03b9\u03b5\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 \u03bb\u03ad\u03b3\u03b5\u03c4\u03b5; \u1f26 \u03b3\u03ac\u03c1;<\/span><\/p>\n

\u0398\u03b5\u03b1\u03af\u03c4\u03b7\u03c4\u03bf\u03c2<\/b><\/span><\/p>\n

\u03bd\u03b1\u03af.<\/span><\/p>\n

\u039e\u03ad\u03bd\u03bf\u03c2<\/b><\/span><\/p>\n

\u03ba\u03b1\u1f76 \u03c3\u03ce\u03bc\u03b1\u03c4\u03b9 \u03bc\u1f72\u03bd \u1f21\u03bc\u1fb6\u03c2 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b5\u03b9 \u03b4\u03b9\u1fbd \u03b1\u1f30\u03c3\u03b8\u03ae\u03c3\u03b5\u03c9\u03c2 \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03b5\u1fd6\u03bd, \u03b4\u03b9\u1f70 \u03bb\u03bf\u03b3\u03b9\u03c3\u03bc\u03bf\u1fe6 \u03b4\u1f72 \u03c8\u03c5\u03c7\u1fc7 \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f74\u03bd \u1f44\u03bd\u03c4\u03c9\u03c2 \u03bf\u1f50\u03c3\u03af\u03b1\u03bd, \u1f23\u03bd \u1f00\u03b5\u1f76 \u03ba\u03b1\u03c4\u1f70 \u03c4\u03b1\u1f50\u03c4\u1f70 \u1f61\u03c3\u03b1\u03cd\u03c4\u03c9\u03c2 \u1f14\u03c7\u03b5\u03b9\u03bd \u03c6\u03b1\u03c4\u03ad, \u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03bd \u03b4\u1f72 \u1f04\u03bb\u03bb\u03bf\u03c4\u03b5 \u1f04\u03bb\u03bb\u03c9\u03c2.<\/span><\/p>\n

Perge ad sequens caput<\/p>\n

Redde ad prius caput<\/p>\n

Redde ad indicem<\/p>\n

El Sofista (Caracas)<\/span><\/h1>\n

[247 b] EXTRANJERO. \u2014 Siendo, pues, reales Justicia, Sapiencia, las dem\u00e1s virtudes y sus contrarios, y aun si\u00e9ndolo el alma en que todo esto se engendra, \u00bfafirman que algo de todo eso es visible y tangible, o que todo ello es invisible?<\/span><\/p>\n

TEETETO. \u2014 Casi nada de todo ello es visible.<\/span><\/p>\n

EXTRANJERO. \u2014 Pero respecto de cosas tales, \u00bfdicen que tienen un cierto cuerpo?<\/span><\/p>\n

TEETETO. \u2014 A todo esto no responden sin m\u00e1s de igual manera; pues aun el alma les parece poseer \u00abun cierto\u00bb cuerpo. Empero, respecto de Sapiencia y de cada una de las cosas sobre que preguntas, se averg\u00fcenzan de atreverse a admitir [247 c] que o nada de ellas es real o de ponerse firmes en que todas son cuerpo.<\/span><\/p>\n

EXTRANJERO. \u2014 Evidentemente, Teeteto, nuestros varones se han hecho mejores, porque ni uno solo de los nativos de Tierra y dientes del Drag\u00f3n se avergonzar\u00edan de nada de eso X1X,^{1<\/a><\/sup>Alusi\u00f3n a la leyenda de Cadmo; mat\u00f3 al Drag\u00f3n, sembr\u00f3 sus dientes, de ellos nacieron sus grandes futuros conmilitones.<\/span> sino que se empe\u00f1ar\u00edan en que todo lo que no pueden agarrar con las manos, nada de ello es real de manera alguna.<\/span><\/p>\n}

TEETETO. \u2014 Dices casi casi lo que piensan.<\/span><\/p>\n

EXTRANJERO. \u2014 Pregunt\u00e9mosles una vez m\u00e1s, porque nos basta [247 d] con que admitan que hay algo, por peque\u00f1o que sea, que es incorporal; porque tienen que decir ellos qu\u00e9 es eso que se halla a la vez en lo incorporal y en lo que tiene connatural cuerpo, mirando a lo cual dicen de ambos \u00abser\u00bb. Tal vez se desconcierten; en caso de que tal les pase, mira, si ofreci\u00e9ndoselo nosotros, no querr\u00edan aceptar y convenir en ser esto \u00abEnte\u00bb.<\/span><\/p>\n

TEETETO. \u2014 \u00bfQu\u00e9?; dilo, y lo sabremos inmediatamente.<\/span><\/p>\n

EXTRANJERO. \u2014 Digo que cualquier cosa que posea potencia y para hacer algo \u2014sea lo que fuere\u2014 o para padecer algo [247 e] \u2014por m\u00ednimo que sea, por obra de la m\u00e1s ligera causa\u2014 aunque no sea sino por una sola vez, todo ello es ser realmente. Pongo, pues, como definici\u00f3n de \u00abEnte\u00bb, la de que no es otra cosa que potencia.<\/span><\/p>\n

[218] TEETETO. \u2014 Puesto que, por el momento, no tienen ellos mismos algo mejor que decir, aceptan esto.<\/span><\/p>\n

EXTRANJERO. \u2014 Bellamente, porque tal vez m\u00e1s adelante se nos presente, a ellos y a nosotros, otra cosa. Respecto de ellos, [248 a] pues, quede aqu\u00ed esto convenido entre nosotros.<\/span><\/p>\n

TEETETO. \u2014 Queda.<\/span><\/p>\n

EXTRANJERO. \u2014 Pasemos a los otros: a los amigos de los e\u00eddoses; interpr\u00e9tanos t\u00fa su doctrina.<\/span><\/p>\n

TEETETO. \u2014 As\u00ed se har\u00e1.<\/span><\/p>\n

EXTRANJERO. \u2014 \u00bfDec\u00eds ser distintos engendramiento y esencia? X2X2<\/a><\/sup>\u00abengendramiento\u00bb (\u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03c2) y (\u03bf\u1f50\u03c3\u03af\u03b1): estar engendr\u00e1ndose<\/i>, estar siendo<\/i>.<\/span> \u00bfEs as\u00ed?<\/span><\/p>\n

TEETETO. \u2014 S\u00ed.<\/span><\/p>\n

EXTRANJERO. \u2014 Y que, con el cuerpo, mediante la sensaci\u00f3n comunicamos con engendramiento; mas que, con el alma, mediante el razonamiento, comunicamos con la realmente<\/i> esencia, de la que afirm\u00e1is haberse de una y la misma manera, mientras que el engendramiento se ha cada vez de diferente.<\/span><\/p>\n

Algunas aclaraciones<\/span><\/h2>\n

X1X =<\/strong> (247 c): Alusi\u00f3n a la leyenda de Cadmo; mat\u00f3 al Drag\u00f3n, sembr\u00f3 sus dientes, de ellos nacieron sus grandes futuros conmilitones.<\/span><\/p>\n

X2X =<\/strong> (248 a): \u00abengendramiento\u00bb (\u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03c2) y (\u03bf\u1f50\u03c3\u03af\u03b1): estar engendr\u00e1ndose<\/i>, estar siendo<\/i>.<\/span><\/p>\n

Perge ad sequens caput<\/p>\n

Redde ad prius caput<\/p>\n

Redde ad indicem<\/p>\n

El Sofista (Madrid)<\/span><\/h1>\n

EXTRANJERO. \u2014 Entonces, puesto que existen la justicia, la [247 b] inteligencia, toda otra perfecci\u00f3n \u2014as\u00ed como sus contrarios\u2014, y tambi\u00e9n el alma, donde esto se produce, \u00bfdir\u00e1n que todo eso es algo visible y tangible, o invisible?<\/span><\/p>\n

TEETETO. \u2014 Casi nada de eso es visible.<\/span><\/p>\n

EXTRANJERO. \u2014 \u00bfY qu\u00e9 son esas cosas? \u00bfAfirman acaso que poseen cierto cuerpo?<\/span><\/p>\n

TEETETO. \u2014 No responden a todo esto del mismo modo, sino que piensan que el alma misma posee cierto cuerpo 191,3<\/a><\/sup>CAMPBELL encuentra en esta teor\u00eda una nueva alusi\u00f3n a Dem\u00f3crito (p. 122). Cf. ARIST., De an<\/i>.<\/i> I 2, 405a: \u00ab(Para Dem\u00f3crito) el alma est\u00e1 constituida por los primeros cuerpos indivisibles.\u00bb<\/span> pero respecto de la inteligencia y de todo cuanto acabamos de enumerar, no se atreven a admitir que son algo que no [247 c] existe, ni a sostener que todo ello es corp\u00f3reo.<\/span><\/p>\n

EXTRANJERO. \u2014 Es evidente, Teeteto, que estos hombres se han vuelto mejores, pues nada de esto avergonzar\u00eda a aquellos [416] de entre ellos que han brotado de entre ellos que han brotado como productos de la tierra, y que sostienen con vigor que todo lo que no se puede apresar con las manos no existe en absoluto.<\/span><\/p>\n

TEETETO. \u2014 Has casi expresado su pensamiento.<\/span><\/p>\n

EXTRANJERO. \u2014 Volvamos entonces a interrogarlos, pues si quisieran [247 d] admitir la existencia de algo incorp\u00f3reo, por peque\u00f1o que fuese, ello bastar\u00eda. Pues ellos deben decimos qu\u00e9 es lo que tienen en com\u00fan aquellas cosas con lo que tiene cuerpo y que, al tomarlo en consideraci\u00f3n, les permit\u00eda decir que, tanto unas cosas como otras, son. Es probable que se encuentren, entonces, en un apuro. Si les ocurriese esto, observa si querr\u00edan aceptar nuestra propuesta de admitir que el ser es lo siguiente.<\/span><\/p>\n

TEETETO. \u2014 \u00bfQu\u00e9? Habla, y quiz\u00e1 se lo diremos.<\/span><\/p>\n

EXTRANJERO. \u2014 Digo que existe realmente todo aquello que [247e] posee una cierta potenciaX192X,4<\/a><\/sup>La significaci\u00f3n del termino griego \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2 tiene tanto valor activo como pasivo, dif\u00edcilmente rescatable en el equivalente \u00abpotencia\u00bb. Cf. J. SOUILH\u00c9, \u00c9tude sur le teme \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2 dans les dialogues de Platon, Par\u00eds, 1919, y CORNFORD, pp. 234-239. Un an\u00e1lisis restringido al Sofista se encuentra en A. DI\u00c8S, D\u00e9finition de l\u2019\u00catre et nature des Id\u00e9es dans le Sophiste de Platon, Paris, 1963 (2.\u00aa ed.), cap. II, y en W. DETEL, Platons Beschreibung des falshen Satzer im The\u00e4tet und Sophistes, Gotinga. 1972, pp. 74-77.<\/span> ya sea de actuar sobre cualquier otra cosa natural, ya sea de padecer, aunque sea en grado m\u00ednimo y a causa de algo infinitamente d\u00e9bil, incluso si esto ocurre una sola vez X193X.5<\/a><\/sup>En el Fedro<\/i> 270 c-d, Plat\u00f3n hab\u00eda puesto el nombre de Hip\u00f3crates en relaci\u00f3n con la teor\u00eda que concibe la potencia de actuar y de padecer como definici\u00f3n de la \u03c6\u03cd\u03c3\u03b9\u03c2.<\/span> Sostengo entonces esta f\u00f3rmula para definir a las cosas que son: no son otra cosa que potencia.<\/span><\/p>\n

TEETETO. \u2014 Como ellos no pueden decir, por el momento, nada mejor que esto, lo aceptar\u00e1n.<\/span><\/p>\n

[417] EXTRANJERO. \u2014 Bien. Quiz\u00e1 m\u00e1s adelante, tanto a nosotros [248 a] como a ellos, todo esto nos parecer\u00e1 diferente. Por el momento, quede esto convenido entre nosotros y ellos.<\/span><\/p>\n

TEETETO. \u2014 Quede.<\/span><\/p>\n

EXTRANJERO. \u2014 Vayamos, entonces, a los otros, a los amigos de las formas X194X.6<\/a><\/sup>Vide infra<\/i> Algunas aclaraciones X194<\/a>X<\/b>.<\/span> Interpreta t\u00fa para nosotros lo que a ellos les concierne.<\/span><\/p>\n

TEETETO. \u2014 As\u00ed ser\u00e1.<\/span><\/p>\n

EXTRANJERO. \u2014 \u00ab\u00bfDec\u00eds que el devenir est\u00e1 separado de la esencia X195X,7<\/a><\/sup>En este contexto, \u03bf\u1f50\u03c3\u03af\u03b1 tiene el valor espec\u00edfico de \u00abesencia\u00bb.<\/span>, no es as\u00ed?\u00bb<\/span><\/p>\n

TEETETO. \u2014 S\u00ed.<\/span><\/p>\n

EXTRANJERO. \u2014 \u00ab\u00bfY que nosotros, gracias al cuerpo, comunicamos con el devenir a trav\u00e9s de la sensaci\u00f3n, y gracias al alma, a trav\u00e9s del razonamiento, con la esencia real. Vosotros dec\u00eds que \u00e9sta es siempre inmutable, mientras que el devenir cambia constantemente?\u00bb<\/span><\/p>\n

Algunas aclaraciones<\/span><\/h2>\n

X191X<\/span><\/h3>\n

CAMPBELL encuentra en esta teor\u00eda una nueva alusi\u00f3n a Dem\u00f3crito (p. 122). Cf. ARIST., De an<\/i>.<\/i> I 2, 405a: \u00ab(Para Dem\u00f3crito) el alma est\u00e1 constituida por los primeros cuerpos indivisibles.\u00bb<\/span><\/p>\n

X192X<\/span><\/h3>\n

La significaci\u00f3n del termino griego \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2 tiene tanto valor activo como pasivo, dif\u00edcilmente rescatable en el equivalente \u00abpotencia\u00bb. Cf. J. SOUILH\u00c9, \u00c9tude sur le teme \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2 dans les dialogues de Platon, Par\u00eds, 1919, y CORNFORD, pp. 234-239. Un an\u00e1lisis restringido al Sofista se encuentra en A. DI\u00c8S, D\u00e9finition de l\u2019\u00catre et nature des Id\u00e9es dans le Sophiste de Platon, Paris, 1963 (2.\u00aa ed.), cap. II, y en W. DETEL, Platons Beschreibung des falshen Satzer im The\u00e4tet und Sophistes, Gotinga. 1972, pp. 74-77.<\/span><\/p>\n

X193X<\/span><\/h3>\n

En el Fedro<\/i> 270 c-d, Plat\u00f3n hab\u00eda puesto el nombre de Hip\u00f3crates en relaci\u00f3n con la teor\u00eda que concibe la potencia de actuar y de padecer como definici\u00f3n de la \u03c6\u03cd\u03c3\u03b9\u03c2.<\/span><\/p>\n

X194X<\/span><\/h3>\n

PROCLO ve\u00eda en esta f\u00f3rmula una alusi\u00f3n a los pitag\u00f3ricos (In Parm<\/i>. II 149). Para CAMPBELL se trata de \u00absocr\u00e1ticos\u00bb influidos por los eleatas o los pitag\u00f3ricos, es decir, a) los megareos, o b) la primera \u00e9poca de Plat\u00f3n, o c) los plat\u00f3nicos que no comprendieron a Plat\u00f3n como es debido, o d) una combinaci\u00f3n de (b) y de (c) (p. 125). Sea como fuere, Plat\u00f3n \u2014como se\u00f1ala CORNFORD, p. 242\u2014 fue el \u00fanico autor que identific\u00f3 la realidad con las Formas o Ideas, y no caben dudas de que el pasaje se refiere a su propia doctrina. Ya en el Parm<\/i>\u00e9n<\/i>ides<\/i> hab\u00eda una cr\u00edtica bastante severa de su teor\u00eda de las Formas (cf. 129 d s.). En el Sof<\/i>i<\/i>sta<\/i>, Plat\u00f3n quiere superar aquellos aspectos de su doctrina que est\u00e1n todav\u00eda fuertemente impregnados de eleatismo. CORNFORD encuentra en este pasaje los rasgos \u00abortodoxos\u00bb, es decir, los de la \u00e9poca del Fed<\/i>\u00f3<\/i>n<\/i>, de la teor\u00eda plat\u00f3nica de las formas: 1) devenir y ser est\u00e1n separados; 2) una suene de \u00abconocimiento\u00bb sensible pone en contacto con el devenir; la ciencia, con el ser; 3) el ser es inmutable; el devenir cambia continuamente (pp. 243-244).<\/span><\/p>\n

X195X<\/span><\/h3>\n

En este contexto, \u03bf\u1f50\u03c3\u03af\u03b1 tiene el valor espec\u00edfico de \u00abesencia\u00bb.<\/span><\/p>\n

Perge ad sequens caput<\/p>\n

Redde ad prius caput<\/p>\n

Redde ad indicem<\/p>\n

Sophist<\/span><\/h1>\n

[247b] Stranger. <\/b>\u2014 <\/b>Granting, then, that justice and wisdom and virtue in general and their opposites exist, and also, of course, the soul in which they become present, do they say that any of these is visible and tangible, or that they are all invisible?<\/span><\/p>\n

Theaetetus. <\/b>\u2014 <\/b>That none of them is visible, or pretty nearly that.<\/span><\/p>\n

Stranger. <\/b>\u2014 <\/b>Now here are some other questions. Do they say they possess any body?<\/span><\/p>\n

Theaetetus. <\/b>\u2014 <\/b>They no longer answer the whole of that question in the same way. They say they believe the soul itself has a sort of body, but as to wisdom and the other several qualities about which you ask, they have not the face either [247c] to confess that they have no existence or to assert that they are all bodies.<\/span><\/p>\n

Stranger. <\/b>\u2014 <\/b>It is clear, Theaetetus, that our men have grown better; for the aboriginal sons of the dragon\u2019s teeth XX1X8<\/a><\/sup>This refers to the story of Cadmus, who killed a dragon and then sowed its teeth, from which sprang fierce warriors to be his companions. Born of the dragon’s teeth and of earth, they would naturally be of the earth, earthy.<\/span> among them would not shrink from any such utterance; they would maintain that nothing which they cannot squeeze with their hands has any existence at all.<\/span><\/p>\n

Theaetetus. <\/b>\u2014 <\/b>That is pretty nearly what they believe.<\/span><\/p>\n

Stranger. <\/b>\u2014 <\/b>Then let us question them further; for if they are willing to admit that any existence, no matter how small, is incorporeal, [247d] that is enough. They will then have to tell what is which is inherent in the incorporeal and the corporeal alike, and which they have in mind when they say that both exit. Perhaps they would be at a loss for an answer; and if they are in that condition, consider whether they might not accept a suggestion if we offered it, and might not agree that the nature of being is as follows.<\/span><\/p>\n

Theaetetus. <\/b>\u2014 <\/b>What is it? Speak, and we shall soon know.<\/span><\/p>\n

Stranger. <\/b>\u2014 <\/b>I suggest that everything which possesses any power of any kind, eithr to produce a change in anything of any nature [247e] or to be affected even in the least degree by the slightest cause, though it be only on one occasion, has real existence. For I set up as a definition which defines being, that it is nothing else but power.<\/span><\/p>\n

Theaetetus. <\/b>\u2014 <\/b>Well, since they have at the moment nothing better of their own to offer, they accept this.<\/span><\/p>\n

Stranger. <\/b>\u2014 <\/b>Good; for perhaps later something else may occur to them and to us. As between them [248a] and us, then, let us asume that this is for the present agreed upon and settled.<\/span><\/p>\n

Theaetetus. <\/b>\u2014 <\/b>It is settled.<\/span><\/p>\n

Stranger. <\/b>\u2014 <\/b>Then let us go to the others, the friends of ideas; and do you interpret for us their doctrines also.<\/span><\/p>\n

Theaetetus. <\/b>\u2014 <\/b>I will.<\/span><\/p>\n

Stranger. <\/b>\u2014 <\/b>You distinguish in your speech between generation and being, do you not? XX2X.9<\/a><\/sup>i.e., between the process of coming into existence and existence itself. It is difficult to determine exactly who the idealists are whose doctrines are here discussed. Possibly Plato is restating or amending some of his own earlier beliefs.<\/span><\/span><\/p>\n

Theaetetus. <\/b>\u2014 <\/b>Yes, we do.<\/span><\/p>\n

Stranger. <\/b>\u2014 <\/b>And you say that with the body, by means of perception, we participate in generation, and with the soul, by means of thought, we participate in real being, which last is always unchanged and the same, whereas generation is different at different times.<\/span><\/p>\n

Some clarifications<\/span><\/h2>\n

XX1X =<\/b> This refers to the story of Cadmus, who killed a dragon and then sowed its teeth, from which sprang fierce warriors to be his companions. Born of the dragon’s teeth and of earth, they would naturally be of the earth, earthy.<\/span><\/p>\n

XX2X =<\/b> i.e., between the process of coming into existence and existence itself. It is difficult to determine exactly who the idealists are whose doctrines are here discussed. Possibly Plato is restating or amending some of his own earlier beliefs.<\/span><\/p>\n

Perge ad sequens caput<\/p>\n

Redde ad prius caput<\/p>\n

Redde ad indicem<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_uf_show_specific_survey":0,"_uf_disable_surveys":false,"footnotes":""},"wiki_cats":[],"wiki_tags":[],"class_list":["post-5700","yada_wiki","type-yada_wiki","status-publish","hentry"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/atriumphilosophicum.es\/home\/wp-json\/wp\/v2\/yada_wiki\/5700","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/atriumphilosophicum.es\/home\/wp-json\/wp\/v2\/yada_wiki"}],"about":[{"href":"https:\/\/atriumphilosophicum.es\/home\/wp-json\/wp\/v2\/types\/yada_wiki"}],"author":[{"embeddable":true,"href":"https:\/\/atriumphilosophicum.es\/home\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/atriumphilosophicum.es\/home\/wp-json\/wp\/v2\/comments?post=5700"}],"version-history":[{"count":3,"href":"https:\/\/atriumphilosophicum.es\/home\/wp-json\/wp\/v2\/yada_wiki\/5700\/revisions"}],"predecessor-version":[{"id":5703,"href":"https:\/\/atriumphilosophicum.es\/home\/wp-json\/wp\/v2\/yada_wiki\/5700\/revisions\/5703"}],"wp:attachment":[{"href":"https:\/\/atriumphilosophicum.es\/home\/wp-json\/wp\/v2\/media?parent=5700"}],"wp:term":[{"taxonomy":"wiki_cats","embeddable":true,"href":"https:\/\/atriumphilosophicum.es\/home\/wp-json\/wp\/v2\/wiki_cats?post=5700"},{"taxonomy":"wiki_tags","embeddable":true,"href":"https:\/\/atriumphilosophicum.es\/home\/wp-json\/wp\/v2\/wiki_tags?post=5700"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}