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IooTT)5), does appear a bit later in the dialogue (74cl), and given that to ison appears to be just another name for isotis, the decision to render to ison as 'equality' is fitting. 44 It is unclear, however, what motivates Jowett and Fowler to render auto as 'abstract'. Classicists recognize that the pronoun autos (fem. aut,i-, neut. ithe). v. auT0s-), and surely nothing in Plato's text requires us to take auto to convey the abstract nature of to ison. On the contrary, that Plato has some kind of abstract entity in mind seems doubtful considering his description of auto to ison as ti ison.
It is true that realists commonly describe concrete particulars as 'having' or 'possessing' universals as their immanent characters, but nothing requires us to believe that Plato uses echei,n in the same 'locative' sense. Not all applications of the English verb 'to have' imply immanence. Among other things, one can have a piece of pie, a sibling, a baby, and friends over for dinner; and none of these things is a quality that something possesses immanently. It is no different with the Greek verb echei,n, which is also ambiguous and admits a variety of senses and applications.
Of course, this tells us nothing about Plato's actual reasons for naming the Forms with abstract nouns, but it at least shows that they were not necessarily philosophical. This brings us to another point worth mentioning. In addition to naming specific Forms with abstract nouns, Plato sometimes appeals to the Greek idiom of forming substantives by combining adjectives with definite articles (ho sophos = 'the wise man'; hai kalai = 'the beautiful women'). M Again making use of this idiom, he identifies the primary object of love as 'The Beautiful Thing Itself' (auto to kalon, Smp.