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Being and Time also separately influenced Alain Badiou's work Being and Event (1988), [33] and also separately the enactivist approach to cognition theory. [40] [41] Bertrand Russell was dismissive of Being and Time ("One cannot help suspecting that language is here running riot"), and the analytic philosopher A. J. Ayer outright called ...
A human being is thus composed of indefinitely many occasions of experience. The one exceptional actual entity is at once both temporal and atemporal: God. He is objectively immortal, as well as being immanent in the world. He is objectified in each temporal actual entity; but He is not an eternal object. The occasions of experience are of four ...
Plato's most self-critical dialogue is the Parmenides, which features Parmenides and his student Zeno, which criticizes Plato's own metaphysical theories. Plato's Sophist dialogue includes an Eleatic stranger. These ideas about change and permanence, or becoming and Being, influenced Plato in formulating his theory of Forms. [54]
"As being is to becoming, so is truth to belief" (29c). Therefore, in a description of the physical world, one "should not look for anything more than a likely story" (29d). Timaeus suggests that since nothing "becomes or changes" without cause, then the cause of the universe must be a demiurge or a god, a figure Timaeus refers to as the father ...
Plato used the terms eidos and idea (ἰδέα) interchangeably. [10] The pre-Socratic philosophers, starting with Thales, noted that appearances change, and began to ask what the thing that changes "really" is. The answer was substance, which stands under the changes and is the actually existing thing being seen. The status of appearances now ...
Socrates now raises another topic: the relationship of pleasure to Being and Becoming. This refers to the philosophical distinction between the eternal, perfect, and self-sufficient Being on the one hand, and the transient, imperfect, and dependent Becoming on the other. Being is cause, Becoming is caused. All pleasure arises and passes away.
Rather, the creative principle of all things is beyond being, a notion which is derived from Book VI of the Republic, [24] when, in the course of his famous analogy of the Sun, Plato says that the Good is beyond being (ἐπέκεινα τῆς οὐσίας) in power and dignity. [25]
Being, or existence, is the main topic of ontology. It is one of the most general and fundamental concepts, encompassing all of reality and every entity within it. [b] In its broadest sense, being only contrasts with non-being or nothingness. [14] It is controversial whether a more substantial analysis of the concept or meaning of being is ...