identical with anything that is just: it is something other than particular things, which particular things partake of. Not being particular, it cannot itself exist in the world of sense. Moreover it is not fleeting or changeable like the things of sense: it is eternally itself, immutable and indestructible.
Thus Plato is led to a supra-sensible world, more real than the common world of sense, the unchangeable world of ideas, which alone gives to the world of sense whatever pale reflection of reality may belong to it. The truly real world, for Plato, is the world of ideas; for whatever we may attempt to say about things in the world of sense, we can only succeed in saying that they participate in such and such ideas, which, therefore, constitute all their character. Hence it is easy to pass on into a mysticism. We may hope, in a mystic illumination, to see the ideas as we see objects of sense; and we may imagine that the ideas exist in heaven. These mystical developments are very natural, but the basis of the theory is in logic, and it is as based in logic that we have to consider it.
