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Wie ist hier die Zeit verstanden? Wer ist diese Zeit? Diese Zait ist das peiron selbst. Sie steht also nicht auf der anderenSeite, auf der Seite der dinge, als deren Form und Verhltnis; das peiron, das Grenzlose, ist der Zeit; sie ist unbegrenzt, sie hatalle Grenzen in sich, sie bildet erst die Grenzen fr alle Dinge, sie ist grenzenlos, aber begrenzend; alle Weilen sind in ihr, abersie selber hat keine Weile, sie ist immer. /Fink, ibidem, s. 101/ % "&" "" ##(Heidegger, M.: Gesamtausgabe, II Abteilung. Vorlesungen 1923-1944, Grundbegriffe, /Fr. Vorlesungen Sommersemester

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"We are told that there are four and only four solids which comprise the objects of the universe (Fig. 1). First, there is fire.This element has the form of the tetrahedron. Then air, which takes the form of the octahedron. Third is water, which takes the

form of the icosahedron. Finally, there is earth, which has as its form the cube. Plato's regular solids: tetrahedron (fire),octahedron (air), icosahedron (water), cube (earth). The perfect solid 'dodecahedron' is eliminated from Plato's chemistry. Whydoes it have no place here? Well, for one thing, there is only fire, air, water, and earth in Plato's Timaeus, and the dodecahedron isleft out simply because it would correspond to a non-existent fifth kind. Furthermore, Plato inherited (from the Pythagoreans) aview that the dodecahedron possessed a peculiarly ethereal nature. We could say that the dodecahedron simply has no place inthe mundane realm of fire, air, water, and earth. " /John Visitainer,A Potential Infinity of Triangle Types On theChemistry of

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#0": If we look at the text of the Timaeus, weshall see that at any rate Plato does not mean to say that there ever was a time before God constructed the world, since he tells us,as Aristotle allows /Ar. Phys.251b17; Metaphys. 1072a1/ that time and the world `began`together, God, in fact, making both ofthemAgain, as will be clearer from what we shall have to say later on about the use of the notion of `necessity`, it seems plainthat the Timaeus knows of no external limitation imposed on God`s will by conditions independent of God himself. The`maker`s` goodness is the whole and complete explanation of the very existence of the natural world. This should justify us insaying that the `Demiurge` really is thought of as a Creator in the full sence of the wordin the Platonic conception the world isalways `in evolution`, even if the evolution never began and will never come to an end. This is why the world, unlike God, has a

history. It is always getting itself made, there is never a point at which it is full-made /Alfred Edwards Taylor, Plato: The manand his Work, London, 1966., p. 443-444/ (!"", ""("4(!', ", "'" , + 4!, , ..., , , - " + (" " , * (, " " &-' !' &4(&""4!"!. 4( * *,-''&!'!. (" "! "-&* ""...""' *, * -. ,!!, 4!, ". , ""-'.)


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"Die poetische, deren Exeget Proklos auch gewesen ist, erneuert sich in einer philosophischen 'Theogonie'. Gleichwohl kannman unter einem zeitgeschichtlichen Aspekt diese philosophisch systematisierte Mythologie auch als apologetischeSelbstdarstellung der griechischen religisen Tradition gegenber dem sich bereits dogmatisierenden ChristentumverstehenPhilosophisch gesehen beschreibt die erste Hypothesis des Parmenides wie zuvor analyziert das absolute, ber-seinde Eine, die zweite aber dessen Entfaltung in die Vielheit als ein Zusammenwirken von Grenze und Grenzlosigkeit, Einheitund Unbestimmter Zweiheit im seinden Einen als deren Resultat; theologisch gesehen umfat und bedenkt sie die Differenz undden Zusammenhang des Absolut-Gttlichen mit dessen individuellen Konkretionen oder Rescheinungsformen, eine Verbindungalso 'monoteistischer' und 'Polytheistischer' Intentionen" /Beierwaltes, W., Denken des Einen, s. 210-211/231

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