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Updated: May 9, 2025
Secondly, OUR COMPLEX IDEAS OF MODES, being voluntary collections of simple ideas, which the mind puts together, without reference to any real archetypes, or standing patterns, existing anywhere, are and cannot but be ADEQUATE IDEAS. Because they, not being intended for copies of things really existing, but for archetypes made by the mind, to rank and denominate things by, cannot want anything; they having each of them that combination of ideas, and thereby that perfection, which the mind intended they should: so that the mind acquiesces in them, and can find nothing wanting.
Gorgons, and Hydras, and Chimæras dire stories of Celæno and the Harpies may reproduce themselves in the brain of superstition but they were there before. They are transcripts, types the archetypes are in us, and eternal. How else should the recital of that, which we know in a waking sense to be false, come to affect us at all? or Names, whose sense we see not, Fray us with things that be not?
By what other means do we distinguish between the rational and the insane? Winchel says, in his "Religion and Science," p. 102, "Without God we can not account for the correlation presented by the world of structural part to structural part, of structural part to intelligible end, of structural part to persistent plans or archetypes, of correlations which show that they were anticipated."
The dominant philosophical principle of Plato is what is known as the Theory of Ideas. He imagined a world of real existences, invisible, incorporeal, eternal, grasped only by thought, prior to the objects of the physical universe, and the models or archetypes of them.
Ideas are, according to him, archetypes of things themselves, and not merely keys to possible experiences, like the categories.
For our convenience we form generic conceptions of human excellence, as archetypes after which to strive; and such of us as approach nearest to such archetypes are supposed to be virtuous, and those who are most remote from them to be wicked. But such generic abstractions are but entia imaginationis, and have no real existence. In the eyes of God each thing is what it has the means of being.
They are assemblages of ideas put together at the pleasure of the mind, pursuing its own ends of discourse, and suited to its own notions; whereby it designs not to copy anything really existing, but to denominate and rank things as they come to agree with those archetypes or forms it has made.
So also of the 'laws of nature, physical and chemical, so of natural history classifications all were supposed to be exact and exclusive duplicates of pre-human archetypes buried in the structure of things, to which the spark of divinity hidden in our intellect enables us to penetrate. The anatomy of the world is logical, and its logic is that of a university professor, it was thought.
Knowledge was possible because there were such eternal forms or ideal elements the archetypes of which the εἴδη were the counterparts and representations. Knowledge, Plato held, was concerned solely with these eternal forms, not with sensation at all. The sensible world was in a state of constant flux and could not be the object of true science.
He had seen auctioneers, and had brought home plans of estates in Herefordshire and Devonshire, Cornwall and Somersetshire, all of which seemed to be, in their way, the most perfect things imaginable land of such fertility as one would scarcely expect to find out of Arcadia live stock which seemed beyond all price, to be taken at a valuation. roads and surrounding neighbourhood unparalleled in beauty and convenience outbuildings that must have been the very archetypes of barns and stables a house which to inhabit would be to adore.
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