Thomas Taylor, o Platonista como era chamado, foi um dos mais notáveis estudiosos da tradição platônica durante o século XIX, tendo se dedicado à tradução de obras de Platão e de seus seguidores médio-platonistas e neoplatonistas.

Taylor: Ciência

SCIENCE. This word is sometimes defined by Plato to be that which assigns the causes of things; sometimes to be that the subjects of which have a perfectly stable essence; and together with this, he conjoins the assignation of cause from reasoning. Sometimes again he defines it to be that the principles of which are not hypotheses; and, according to this definition, he asserts that there is one science which ascends as far as to the principle of things.

Thomas Taylor: Platão - O Bem

Submitted by mccastro on Sun, 09/12/2018 - 13:50

Though a survey of the idea itself of the good [agathon] may be of no service to the arts [techne], and for the common purposes of the merely animal life [zoe], yet we may say with Plato in the 7th book of his Republic, that “He who is not able by the exercise of his reasoning power [dianoia] to define the idea of the goody separating it from all other objects, and piercing, as in a battle, through every kind of argument; endeavouring to confute, not according to opinion [doxa], but according to essence [ousia], and proceeding through all the dialectical energie

Thomas Taylor: Aristóteles - O Bem

Submitted by mccastro on Sun, 09/12/2018 - 13:35

Again, it is evident that what Aristotle now says, does not by any means subvert the subsistence of the first good, and which is nothing else than the good. For that it is this which benefits all things; and that every thing by an analogous participation of it is said to be good, will not be doubted by any one endued with intellect. For what if one thing is more good, but another less; or if one thing is nearer to, but another more remote from it; or if one thing is good per se, i. e.

Thomas Taylor: Platão - o Uno

Submitted by mccastro on Sun, 09/12/2018 - 12:50

Plato, as we have before observed, denominated the one [hen], the ineffable, and the good [agathon], the common cause [aition] of all beings, and arranged it above all things; for he says that it is the cause of all things, but is no one of all things. On this account it is above being [onta], and is not being ; not as falling off from being, but as situated above all being. All secondary goods, therefore, are referred to it as the common good, and which is participated by all goods.

Thomas Taylor: Aristóteles critica a "ideia platônica"?

Submitted by mccastro on Sun, 09/12/2018 - 12:32

Nothing can show in a clearer point of view that Aristotle was not in reality hostile to the Platonic doctrine of ideas [eidos], than the objections which he adduces against the existence of good [agathon] considered as subsisting by itself, and the cause of all participated good. For the facility with which his objections may be answered, sufficiently proves what we have elsewhere observed, that his opposition to this doctrine of Plato is made by him with no other view than to guard it from being perverted by men of superficial understandings.