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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.
"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'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]
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 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 ...
Protagoras acknowledges that Socrates is a notable opponent in dispute while being much younger than he and predicts that he could become one of the wisest men alive. Socrates departs for whatever business he claimed he had when he wanted to end the dialogue earlier.
Plato's allegory of the cave by Jan Saenredam, according to Cornelis van Haarlem, 1604, Albertina, Vienna. Plato's allegory of the cave is an allegory presented by the Greek philosopher Plato in his work Republic (514a–520a, Book VII) to compare "the effect of education (παιδεία) and the lack of it on our nature".
The concept of a city-state ruled by philosophers is first explored in Plato's Republic, written around 375 BC. Plato argued that the ideal state – one which ensured the maximum possible happiness for all its citizens – could only be brought into being by a ruler possessed of absolute knowledge, obtained through philosophical study.