By V. Tejera (auth.)
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The first is Plato, the brilliant composer of the dramatized intellectual encounters that constitute the dialogues which, themselves, constitute an exhibitive critique of the thought and culture of early fourth century Athens. The other is Aristotle, insofar as he reflects the 1 "The Struggle between Science and Wisdom," in Philosophy and Truth ed. D. : Humanities, 1979). 2 See The City-State Foundations of Western Political Thought, Chapter II, where I make the case for this proposal. 34 NIETZSCHE AND GREEK THOUGHT last phase of classical Greek thought and can be separated from both the Hellenistically interpolated Aristotle and the Aristotle of the medieval and Renaissance interpreters.
10 Diels and Kranz in our time,10 with the introductory claim about the apeiron as the material principle (archen te kai stoicheion) of what there is (tOn ontOn). " Whether Anaximander's work was or not only a navigator's geography or star-guide, the fragment itself certainly sounds cosmogonical. And so Nietzsche takes it, without questioning the traditional categorization of this Ionian as a cosmogonist. But his own Schopenhauerian interpretation of the fragment is brilliant and interesting in its own right.
The confusion between Plato and Platonism arises-as I have shown in Plato's Dialogues Olle by One--from the non-dialogical reading of the dialogues, and the ascription to Plato as the source of the system of doctrine developed by his successors in the Academy in the pythagorized intellectual environment of the second half of the fourth century and the Hellenistic age. As far as Nietzsche is concerned, we shall find (i) that he did not sufficiently distinguish between the Hellenistic and classical ages of Athens and Greece, and (ii) that he did not Question the traditional attribution to Plato of the dogmatic system of platonism.