have as its object the transient sensibles and that, consequently, the "existence of knowledge requires the assumption of permanent entities separate from sensible particulars (Cherniss 211). Professor Ross, a distinguished modern Platonist, recognizes Forms as being a "class of entities," better known as "universals", that exist apart from the sensible world and are entirely different from sensible things. He describes Forms as being 'real entities,' 'substances' (Allen 18).Arguments Opposed to the Combination of Topic #1 and Topic #2: Forms as Universals and SubstancesIn Studies in Plato's Metaphysics, Professor Cross argues against the main principle of Plato's theory of Forms. He denies the view that "Platonic Forms are 'universals' which 'exist timelessly in their own right apart from the sensible world' as 'real entities' or 'substances', and are known by a kind of immediate apprehension or 'knowledge by acquaintance'" (Allen 33). Cross interprets Forms as "logical predicates" instead of substances. "We might say," says Cross, "that a Form, so far from being a 'substantial entity', is much more like 'a formula'" (qtd. on 34).Aristotle also considers the way in which Platonists interpret the idea that separate substances, besides the unstable sensibles, have universal significance. "The result is that the universal substances and the particulars are just about the same entities which in itself is a difficulty of theory" (Cherniss 189). Socrates did not separate the universal as being a separate entity yet Plato did. Aristotle objects to Plato's "separation" by claiming that the Forms as substances merely duplicates the particulars to be explained. Aristotle goes on to consider how that the Platonic Ideas have all of the characteristics of their sensible replicas in that "the Ideas the Platonist separates cannot even in thought be abstracted from physical matter". Also, the Ideas are identical duplicates of the particulars...
