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of) its form. And he could hardly avoid recognizing what, from beginning to end, it was his primary intention to explain. The contradiction into which the young Socrates was led had its ground then in the very assumption under scrutiny here: that the form of each thing can, as the natural scientists believed, be understood in terms of its materials or elements. For that assumption calls, on one hand, for a reduction of form to matter. But it does so, on the other hand, primarily for the sake of reconstituting or understanding the form of each thing, as it is already known to us. It intransigently continues to recognize, then, both as its presupposition or starting-point and as its target or overarching goal, what “everyone” else recognizes, too: the form, as distinct from the matter, of each thing.9 And the young Socrates’ vacillation or wavering as to whether it is “the brain” or, rather, “blood” or “air” or “fire” that gives rise to thought or knowledge stems from this confusion.
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