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By Sara Heinämaa, Vili Lähteenmäki, Pauliina Remes

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He may share it, so far as it goes, but it is incomplete, and his refutation of Protagorean relativism shows the way in which it is so. For perceptions to arise, or be generated, it is not actually enough for an eye to come into contact with a visible object, the ear to approach an audible object, etc. It must be someone’s eye that is affected, and the experiences must have someone to belong to, if they are to arise at all. 10 Change in the velocity of water makes waves, changes in the position of the sun with respect to a solid body makes lengthening shadows, and change in the activity or attention of the soul makes subjective experiences.

For abbreviations, see note 46 in the Introduction. 29 S. Heinämaa, V. Lähteenmäki and P. ), Consciousness: From Perception to Reflection in the History of Philosophy, 29–48. © 2007 Springer. 30 AMBER CARPENTER Philebus, with which we will be concerned later, Socrates uses a common enough expression for insentient, or oblivious; but noting that the literal meaning of the expression (‘escape the notice of’) implies there was a perception that has been pushed aside, he revises his statement into the clunkier but more precise locution ‘non-percipient’ (Phil.

The result is that “sense perception indicates that what is light is also heavy, and what is heavy, light” (Rep. 524a9–10). The soul is unable to rest, it is perplexed (aporein 524a7) and the indeterminacy draws the faculties of mind in, to adjudicate. Plato’s thought here is not that mind is only engaged when such relational predicates are at issue; rather, among sense perceptions some “certainly summon the help of intelligence (noe−sis) to examine them because sensation does not achieve a sound result” (Rep.

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