largely Plato's, with merely such modifications as time has shown to be necessary.
The way the problem arose for Plato was more or less as follows. Let us consider, say, such a notion as justice. If we ask ourselves what justice is, it is natural to proceed by considering this, that, and the other just act, with a view to discovering what they have in common. They must all, in some sense, partake of a common nature, which will be found in whatever is just and in nothing else. This common nature, in virtue of which they are all just, will be justice itself, the pure essence the admixture of which with facts of ordinary life produces the multiplicity of just acts. Similarly with any other word which may be applicable to common facts, such as "whiteness" for example. The word will be applicable to a number of particular things because they all participate in a common nature or essence. This pure essence is what Plato calls an "idea" or "form." (It must not be supposed that "ideas," in his sense, exist in minds, though they may be apprehended by minds.) The "idea" justice is not
