  The images of the central books do not settle the question of whether or not the objects of the different faculties are the same. In appealing to a contents analysis, fundamentally an analysis that takes propositions to be the contents or ‘objects’ of belief and knowledge, as opposed to the objects themselves, i.e., material particulars or Forms, one allows that there is a path from belief to knowledge. The same proposition can be believed or known, depending on one's reasons or justification for holding the belief. But a contents analysis is not committed to a justified true belief account of all knowledge. It is left open that knowledge of Forms is somehow basic. Descending the line furnishes justification for the claims of the dianoetic sciences and beliefs about the material world, including the states of affairs in actual cities. What to do about the basic knowledge of Forms is a key issue. Sun, Line and Cave suggest to many readers that knowledge of Forms is intuitive or acquaintance-like. On the other hand, the refrain that one who knows can give an account (logos) of what he knows suggests knowledge by description or a propositional analysis. To emphasize relations between Forms, starting from the relation of the Good to all Forms, lends credence to the view that Plato is an epistemological holist. Holism is fueled by the search for definitions, since in order to know what, for instance, Human is, one must know all the elements of its definition, Animal, Rationality, Bipedality, and thus the definition of these elements, and so on. In order to know a given Form, one must know all the Forms, an extreme version of holism, or at least one must know all the Forms in a given science. The results of this analysis, the genera and species of a given science, are then hypostasized as Forms, nodes in a web or the elements of a field. There is a virtuous circle of justification.