  Proponents of the thesis that Plato posits Forms only for incomplete properties locate the problem for the sensible world not in the objects themselves, but in the kinds of explanations that sightlovers and non-philosophers rely on to justify their claim to know (propositions about) the sensible, material world (see Fine 1978; 1990; Irwin 1977; Gosling 1960).  It need not be the case, as the predicative reading in terms of objects would have it, that a given temple is and is not- beautiful. In their view, the problem is the sensible property types cited by the sight-lovers in their accounts of what makes something beautiful. For example, there is the sensible property type, bright-color, that allegedly explains why the temple at Bassae is beautiful. But, bright-color itself, the property type, is and is not-beautiful, for it accounts for beauty in some things but accounts for ugliness (not-beauty) in others. The crucial text for this reading is 479d3–5: “So we have discovered, apparently, that most people's varying standards (nomima) of beauty and things like that are rattling around somewhere in the middle, between what is not something and what purely and simply is something” (Ferrari/Griffith trans.) The veridical reading translates nomima as ‘beliefs’ and contends that because most people rely on sensible property types as the justification for their beliefs, they are condemned to live in the realm of belief. For, according to this reading, every sensible property type suffers from this compresence of opposites, i.e., is F and not-F. In appealing to such properties in their accounts, the sight lover can never be justified in any of his beliefs about the many beautifuls, because their accounts or reasons for their beliefs about the world must be false. Hence, the sightlover can have only beliefs about the many beautifuls, or equals, or, for any incomplete property F, the many fs. The sight-lover can never achieve knowledge so long as he relies on sensible properties in his accounts. And since Plato thinks that there is knowledge, he infers, says the veridical reading, that there must be non-sensible objects, or rather there must be accounts or explanations available which can be phrased in terms of ‘non-sensible’ properties, i.e., must appeal to properties which are not both F and not-F, or more precisely, do not make some things, say beautiful, and others ugly.