플라톤의 『티마이오스』 해석에 있어서 에이도스(ειδοs)와 이데아(ιδεα) 구분의 중요성 = Two Ways of Interpretation of Timaeus according to the Classification ειδοs and ιδεα

다국어 초록 (Multilingual Abstract)

This study proposes to answer the question whether the idea of the cosmos archetype that Demiurgos sees in Timaios 28a8 is a universal shape, as traditionally suggested, or simply a literal shape. It is an important question because the interpretation of Timaios varies according to the answer. An even more important question, on which the answer to the aforementioned question rests, is: Are ειδοs and ιδεα the same or different terms? If different, then how are they different? The answer to the second question determines the answer to the first question. This study aims to demonstrate that ειδοs is `a universal shape` while ιδεα is just `a shape,` in response to the second, ultimate and causative question. In short, this study classifies the terms ειδοs and ιδεα in order to elucidate the ideologies of both Socrates and Plato, and then demonstrates that ειδοs is a universal shape while ιδεα is just a shape. Accordingly, this study suggests that the ιδεα of the cosmos archetype that Demiurgos sees in Timaios 28a is not a universal shape as traditionally suggested but a whole shape. The results of the research on ειδοs and ιδεα may be summarized as follows: (a) ειδοs and ιδεα are synonyms, (b) both have a universal meaning, (c) ειδοs and ιδεα mean to be, and finally, (d) ειδοs and ιδεα are an archetype, and this archetype is the one universal archetype. As a result, Plato`s thought adopts the forms of unity and plurality, such as one universal and several objects, but which have been interpreted as completely different things. The ιδεα of the cosmos archetype that Demiurgos sees in Timaios 28a, especially, has been understood as a universal shape. That`s why the universal cosmos of the archetype has not matched with the generated whole universe. This traditional interpretation may be changed if ειδοs and ιδε-`α are classified differently. These two terms are translated similarly or identically in English and in Korean, depending on the context. Hence they are considered synonyms, and Plato`s ideology has been interpreted from this point of view. However, the two terms do not have identical meaning. ειδοs appears 413 times while ιδεα appears 94 times in the entire Dialogues of Plato. Here, ειδοs is translated as class 285 out of 413 times (69%), as image, form, or shape 117 times (28%), as appearance 4 times (0.9%), as characteristics 5 times (1%), and as concept 2 times (0.4%). Therefore, ειδοs is translated as shape, but mainly as vertical shape, or in other words, as universal shape. It is a shape, a vertical shape, or a common shape. On the other hand, ιδεα appears 94 times, and is translated as figure, form, shape or image 57 times (60%), as characteristics and disposition 19 times (20%), as appearance 5 times (0.5%), as notion 6 times (0.6%) and as class and kind 7 times (0.7%) ιδεα is translated as class only 7 times. However, these are all translated differently depending on the translator. Philebus 60d5 is the most similarly translated. Choi Min-hong translates ιδεα here as class in Korean, as do Loeb, Cooper, and Hamilton. Thus, class is not an imperfect choice as a translation ιδεα. But there are no grounds for equating ιδεα with class. In conclusion, ειδοs is mostly translated as class while ιδεα is never translated as class, or universal shape. Additionally, it is certain that idea means figure, shape, form, and image. However, when ιδεα is translated as class, then ιδεα modifies ειδοs in a sentence or paragraph. In this case, when ειδοs and ιδεα are compared in a sentence or paragraph, the differences in their meaning is distinct. As a direct and decisive example, consider Parmenides 132b-c: ειδοs (universal shape, class, kind). Each of them (ειδω`ν εκαοтον 132b) is only one shape (ιδεαν) over all the things (επι πα`οιν) (132c). Here, for a natural translation, the former ειδοs is universal shape and the latter ιδεα is shape. In short, there is no case for using ιδεα as a universal shape throughout the Dialogues of Plato. Accordingly, it is obvious that ειδοs means a universal shape while ιδεα means a shape in the Hellenic language. In this way, ειδοs and ιδεα do not have identical meanings. Furthermore they are not being in itself, a generating thing, an archetype, nor a copy, but are just themselves. ειδοs and ιδεα are at once similar and different on account of their terms and meanings. That`s why their relation is not one of chaos or disorder but is logical and dialectic. This kind of relation is well displayed in Timaios. In Timaios 28a, as the idea of the cosmos archetype that Demiurgos sees is the ιδεα of the only one, so it cannot be ειδοs Here, if misunderstood as ειδοs, the archetype ιδεα should have been universal shape, which would lead to chaos and disorder. This translation has been commonly recognized, up to the present. However, the ιδεα of Timaios 28a is ιδεα or shape, not ειδοs, and the archetype ιδεα is the whole shape of the perfect cosmos that has universal and individual shape. Hence, Demiurgos created the cosmos of a perfect shape as its archetype. As a result, the archetype ιδεα of the cosmos is identical to the copied cosmos created by receiving the archtype. They cannot be different from each other. In this way, the archetype of Timaios is the whole shape unlike the universal archetype of Parmenides. Therefore, Timaios can be easily and naturally understood without the complex and difficult problems of plurality and unity. In short, the meaning of ειδοs in the Hellenic language is universal shape, while ιδεα is shape. With this classification, it is possible that in Timaios 28a, the ιδεα of the archetype cosmos that Demiurgos sees is not a universal shape, as traditionally suggested, but a whole shape. As a result, without the problems of plurality, unity, and universal problems, we can see through the development process of the cosmos that the archetype cosmos and the created cosmos are united. It was a natural result for Plato, as a Hellenic, to select ιδεα, not ειδοs in Timaios 28a. He knew that ειδοs and ιδεα were different. Now, ειδοs and ιδεα are classified as different terms as they were when Plato lived. It is believed that this classification of ειδοs and ιδεα should be applied to Plato`s entire ideology.