  A particular, x, is what it is in virtue of Partaking. What makes x beautiful, for instance, is its having something which Is beautiful. This something can either be a Form or form-copy, for these alone Are beautiful. It might seem, however, that the qualitative aspect of property possession is being explained in terms of items that are not qualified or characterized in the appropriate manner. This would be the result were Partaking analyzed in terms of, or reduced to, the relationship of Being. But in the middle period at least, Partaking is itself a primitive relation alongside Being. Moreover, at this juncture the participating subject is assumed to be a material particular, whose material nature goes without analysis. The primitive relation of Partaking, along with the effects of matter, are thus responsible for the characterization of the particulars: in virtue of having something, which Is beautiful, Helen is a beautiful woman. The form-copy is not responsible for the concrete, determinate character of her beauty. Her being a material object, and her having of the form-copy cause her to be so characterized. That her determinate character is the character of Beauty, on the other hand, is due to the form-copy that she has, and this form-copy, in turn, causes her to be beautiful in virtue of being a form-copy of Beauty Itself. In this respect, Plato sustains the Socratic notion that Forms are logical causes. The Form, Beauty Itself, makes possible the fact that Helen is beautiful, in so far as a form-copy of Beauty is something she has. Since she has all of her properties in this fashion, and since we seem to be able to identify her, and any particular, only through descriptions that refer to her properties, form-copies and their respective Forms are responsible for our epistemic access to  particulars.[21]