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Galiet & Galiet
and living things exist because Goodness, Truth and Life exist. Life, principle of all living things, is moved by and resides in the soul, which is immortal.106 Based on Plato’s anti-Heraclitean notion, whatever brings along some opposite into what it occupies, will not admit the opposite along.107 Since the opposite of life is death, the living soul will never admit its opposite, death.108 Just as the unjust does not admit the Just, the deathless does not admit Death. If the soul does not admit death, then the soul is deathless;109 and what is deathless, Plato posits, is indestructible.110 From this, Plato concludes what perishes is the body, and what survives is the soul journeying to Hades, the underworld. Plato’s theory refutes opposites; Heraclitus’ unites opposites. Just as the Forms reject opposites, phusis thrives in them. Just as beautiness is what causes beauty, phusiness is what causes phusis. However, unlike the Idea’s sameness of the same, phusis 3⁄4 admitting nothing other than its own nature, that which it is in itself 3⁄4 is not just the sameness of being, but also its difference unfolding, becoming 3⁄4 flowing.
A flowing down river that flows as poiesis: beingness of being.
Heidegger’s thesis, poetic, as poetic as the Greek word poiesis, ‘making, fabricating, creating, poetry’ and its German sister dichten ‘to invent, write, compose verses,’ flourishes along Nietzsche’s philosophy, too, never far-off, always in the nearing of being and becoming, of Heraclitus’ waters 3⁄4 rivering:111
“The birch tree looks different in different seasons, weathers and perspectives, but I take it to be the same tree, not by elaborate comparisons of and inferences from its changing aspects, I have ‘always already’ taken it to be the same tree. Since the self-identical tree is not strictly given to me, the ‘positing of something “alike”112 is thus an invention and fabrication... this inventive character is the essence of reason and thinking. So before we think in the usual sense, we must invent.”113
106 The soul is what brings life to what it occupies. Phaedo. 105d. Plato. Complete Works. Phaedo. Ed. John M. Cooper. Indianapolis, Hackett Publishing, 1997.
107 Phaedo. 105a. Although it had been postulated earlier that opposites came to be from opposites, Socrates in 103b-c argues that the opposite itself can never become opposite to itself, that is, an opposite will not admit an opposite. Based on this, he claims in 103d-105c that a form will not admit an opposite form, i.e. the odd can only participate in oddness. Form of even can never come to three or three will never share in the even. Plato. Complete Works. Phaedo. Ed. John M. Cooper. Indianapolis, Hackett Publishing, 1997.
108 Just as the uneven does not accept form of Even, the unmusical does not admit the Musical, the unjust does not admit the Just, the deathless does not admit death. Plato. Complete Works. Phaedo. Ed. John M. Cooper. Indianapolis, Hackett Publishing, 1997.
109 Plato. Phaedo. 105e. Plato. Complete Works. Phaedo. Ed. John M. Cooper. Indianapolis, Hackett Publishing, 1997.
110 Plato. Phaedo. 106a-e. This is based on a series of logical sequences such as: If the odd is indestructible, then three is indestructible. Plato. Complete Works. Phaedo. Ed. John M. Cooper. Indianapolis, Hackett Publishing, 1997.
111 Nietzsche’s first paragraph is analogous to Heraclitus’ flowing river.
112 This is obviously a criticism to Plato’s theory of mimesis.
113 Nietzsche. Vol. III: The Will to Power as Knowledge and as Metaphysics. Trans. J. Stambaugh, D.F. Krell, F.A. Capuzzi. (San Francisco: Harper & Row, 1987. 95
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