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In his written works, Friedrich Nietzsche proposed what has been regarded as a philosophy of becoming that encompasses a "naturalistic doctrine intended to counter the metaphysical preoccupation with being", and a theory of "the incessant shift of perspectives and interpretations in a world that lacks a grounding essence".
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]
There is also evidence of Galen's commentary on the dialogue being highly influential in the Arabic-speaking world, with Galen's Synopsis being preserved in a medieval Arabic translation. [ 17 ] During much of the Middle Ages in the Latin-speaking West the Timaeus was the sole work of Plato which was typically available in monastic libraries ...
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 ...
In one sense, being is unchanging and permanent, in contrast to becoming, which implies change. [20] Another contrast is between being, as what truly exists, and phenomena, as what appears to exist. [21] In some contexts, being expresses the fact that something is while essence expresses its qualities or what it is like. [22]
In later works, while becoming less systematic and more obscure than in Being and Time, Heidegger turns to the exegesis of historical texts, especially those of Presocratic philosophers, but also of Aristotle, Kant, Hegel, Plato, Nietzsche, and Hölderlin, among others. [29]: 24
However, Plato's Socrates in the Philebus places great emphasis on the distinction between the superior realm of unchanging being and the world of becoming and passing away dependent on it. Thus, Plato at least held onto a core component of the concept underlying the theory of forms.
The great chain of being (from Latin scala naturae 'ladder of being') is a concept derived from Plato, Aristotle (in his Historia Animalium), Plotinus and Proclus. [4] Further developed during the Middle Ages, it reached full expression in early modern Neoplatonism. [5] [6]
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