I've compare Plato's idea's to simple things I believe,I am not of any great intellect..and that might be why I believe what he was thinking might of been the proper course for humanity.cause it is so Simple .at least in the aspects I list below,and even if to a degree looked at a bit differently from the ancient writings
I have great affection for Plato, who is without doubt one of the greatest philosophers of the past 2,500 years. Thus it is unfortunate that many people imagine our post-modern society to have gained such knowledge that the Ancient Greek Philosophers are now irrelevant. In fact the opposite is true. As Bertrand Russell observed (History of Western Philosophy), it was the Ancient Greek Philosophers who first discovered and discussed the fundamental Principles of Philosophy, and most significantly, little has been added to their knowledge since.
As Einstein wrote;
Somebody who only reads newspapers and at best books of contemporary authors looks to me like an extremely near-sighted person who scorns eyeglasses. He is completely dependent on the prejudices and fashions of his times, since he never gets to see or hear anything else. And what a person thinks on his own without being stimulated by the thoughts and experiences of other people is even in the best case rather paltry and monotonous. There are only a few enlightened people with a lucid mind and style and with good taste within a century. What has been preserved of their work belongs among the most precious possessions of mankind. We owe it to a few writers of antiquity (Plato, Aristotle, etc.) that the people in the Middle Ages could slowly extricate themselves from the superstitions and ignorance that had darkened life for more than half a millennium. Nothing is more needed to overcome the modernist's snobbishness. (Albert Einstein, 1954)
A simple direct view of Plato's Justice......Justice is thus a sort of specialization. It is simply the will to fulfill the duties of one's station and not to meddle with the duties of another station, and its habitation is, therefore, in the mind of every citizen who does his duties in his appointed place. It is the original principle, laid down at the foundation of the State, "that one man should practice one thing only and that the thing to which his nature was best adopted".
I posted Rush's song here,as I believe Plato thought much this way
Here are the lyric's for Rush's(band),"Closer to the Heart"written by-Writer/s: ALEX ZIVOJINOVICH, GARY LEE WEINRIB, NEIL ELWOOD PEART, PETER H TALBOT..............And the men who hold high places
11-26-2017...I awoke wrote this...just as I thought it..."One ties their shoes.they do it many times,become efficient,become good at it,They "Master It",...They are a Master at tying shoes.Yet whom made the shoes,which the one is tying?..When it is Mass Produced?,...is the Master Lost,,can the Master be found,,the one whom made these shoes,when it was Mass Produced.(my belief is mass producing goes against the very grain of humanity,,from the the stand-point of it ,,takes away the individuals ability,,to become a Master of the More simple things...and all "Individuals"..for their souls to be full filled need to be important,even if their role is making shoes!
It is not easy to say what metaphysics is. Ancient and Medieval philosophers might have said that metaphysics was, like chemistry or astrology, to be defined by its subject-matter: metaphysics was the “science” that studied “being as such” or “the first causes of things” or “things that do not change”.
Five Ways (Aquinas)-
In the world we see things that are possible to be and possible not to be. In other words, perishable things. But if everything were contingent and thus capable of going out of existence, then, given infinite time, this possibility would be realized and nothing would exist now. But things clearly do exist now. Therefore, there must be something that is imperishable: a necessary being. This everyone understands to be God.
The argument begins with the observation that things around us come into and go out of existence: animals die, buildings are destroyed, etc. But if everything were like this, then, at some time nothing would exist. Some interpreters read Aquinas to mean that assuming an infinite past, all possibilities would be realized and everything would go out of existence. Since this is clearly not the case, then there must be at least one thing that does not have the possibility of going out of existence. However, this explanation seems to involve the fallacy of composition (quantifier shift). Moreover, it does not seem to be in keeping with Aquinas' principle that, among natural things, the destruction of one thing is always the generation of another. Alternatively, one could read Aquinas to be arguing as follows: if there is eternal change, so that things are eternally being generated and corrupted, and since an eternal effect requires an eternal cause (just as a necessary conclusion requires necessary premises), then there must exist an eternal agent which can account for the eternity of generation and corruption. To hold the alternative, namely that an infinite series of contingent causes would be able to explain eternal generation and corruption would posit a circular argument: Why is there eternal generation and corruption? Because there is an eternal series of causes which are being generated and corrupted. And why is there an infinite series of causes which are being generated and corrupted? Because there is eternal generation and corruption. Since such an explanation is not acceptable, there must be (at least one) eternal and necessary being.
Categories of Being and Universals-Stanford Encyclopedia of Philosophy
We human beings sort things into various classes. And we often suppose that the classes into which we sort things enjoy a kind of internal unity. In this respect they differ from sets in the strict sense of the word. (And no doubt in others. It would seem, for example, that we think of the classes we sort things into—biological species, say—as comprising different members at different times.) The classes into which we sort things are in most cases “natural” classes, classes whose membership is in some important sense uniform—“kinds”. We shall not attempt an account or definition of ‘natural class’ here. Examples must suffice. There are certainly sets whose members do not make up natural classes: a set that contains all dogs but one, and a set that contains all dogs and exactly one cat do not correspond to natural classes in anyone's view. And it is tempting to suppose that there is a sense of “natural” in which dogs make up a natural class, to suppose that in dividing the world into dogs and non-dogs, we “cut nature at the joints”. It is, however, a respectable philosophical thesis that the idea of a natural class cannot survive philosophical scrutiny. If that respectable thesis is true, the topic “the categories of being” is a pseudo-topic. Let us simply assume that the respectable thesis is false and that things fall into various natural classes—hereinafter, simply classes.
Some of the classes into which we sort things are more comprehensive than others: all dogs are animals, but not all animals are dogs; all animals are living organisms, but not all living organisms are animals …. Now the very expression “sort things into classes” suggests that there is a most comprehensive class: the class of things, the class of things that can be sorted into classes. But is this so?—and if it is so, are there classes that are “just less comprehensive” than this universal class? If there are, can we identify them?—and are there a vast (perhaps even an infinite) number of them, or some largish, messy number like forty-nine, or some small, neat number like seven or four? Let us call any such less comprehensive classes the ‘categories of being’ or the ‘ontological categories’. (The former term, if not the latter, presupposes a particular position on one question about the nature of being: that everything is, that the universal class is the class of beings, the class of things that are. It thus presupposes that Meinong was wrong to say that “there are things of which it is true that there are no such things”.)
I like this from , at least interesting,and why using Metaphors one must be careful to relay ,that what is,...is a Metaphor-"Motion and it's place in Nature:
Energeia and Entelechia
The word entelecheia was invented by Aristotle, but never defined by him. It is at the heart not only of his definition of motion, but of all his thought. Its meaning is the most knowable in itself of all possible objects of the intellect. There is no starting point from which we can descend to put together the cements of its meaning. We can come to an understanding of entelecheia only by an ascent from what is intrinsically less knowable than it, indeed knowable only through it, but more known because more familiar to us. We have a number of resources by which to begin such an ascent, drawing upon the linguistic elements out of which Aristotle constructed the word, and upon the fact that he uses the wordenergeia as a synonym, or all but a synonym, for entelecheia.
The root of energeia is ergonó deed, work, or actó from which comes the adjective energon used in ordinary speech to mean active, busy, or at work. Energeia is formed by the addition of a noun ending to the adjective energon; we might construct the word is-at-work-ness from Anglo-Saxon roots to translateenergeia into English, or use the more euphonious periphrastic expression, being-at-work. If we are careful to remember how we got there, we could alternatively use Latin roots to make the word "actuality" to translate energeia. The problem with this alternative is that the word "actuality" already belongs to the English language, and has a life of its own which seems to be at variance with the simple sense of being active. By the actuality of a thing, we mean not its being-in-action but its being what it is. For example, there is a fish with an effective means of camouflage: it looks like a rock but it is actually a fish. When an actuality is attributed to that fish, completely at rest at the bottom of the ocean, we don't seem to be talking about any activity. But according to Aristotle, to be something always means to be at work in a certain way. In the case of the fish at rest, its actuality is the activity of metabolism, the work by which it is constantly transforming material from its environment into parts of itself and losing material from itself into its environment, the activity by which the fish maintains itself as a fish and as just the fish it is, and which ceases only when the fish ceases to be. Any static state which has any determinate character can only exist as the outcome of a continuous expenditure of effort, maintaining the state as it is. Thus even the rock, at rest next to the fish, is in activity: to be a rock is to strain to be at the center of the universe, and thus to be in motion unless constrained otherwise, as the rock in our example is constrained by the large quantity of earth already gathered around the center of the universe. A rock at rest at the center is at work maintaining its place, against the counter-tendency of all the earth to displace it. The center of the universe is determined only by the common innate activity of rocks and other kinds of earth. Nothing is which is not somehow in action, maintaining itself either as the whole it is, or as a part of some whole. A rock is inorganic only when regarded in isolation from the universe as a whole which is an organized whole just as blood considered by itself could not be called alive yet is only blood insofar as it contributes to the maintenance of some organized body. No existing rock can fail to contribute to the hierarchical organization of the universe; we can therefore call any existing rock an actual rock.
Energeia, then, always means the being-at-work of some definite, specific something; the rock cannot undergo metabolism, and once the fish does no more than fall to earth and remain there it is no longer a fish. The material and organization of a thing determine a specific capacity or potentiality for activity with respect to which the corresponding activity has the character of an end (telos). Aristotle says "the act is an end and the being-at-work is the act and since energeia is named from the ergon it also extends to the being-at-an-end (entelecheia)" (Metaphysics 1050a 21-23). The word entelecheia has a structure parallel to that of energeia. From the root word telos, meaning end, comes the adjective enteles, used in ordinary speech to mean complete, perfect, or full-grown. But while energeia, being-at-work, is made from the adjective meaning at work and a noun ending, entelecheia is made from the adjective meaning complete and the verb exein. Thus if we translate entelecheia as "completeness" or "perfection," the contribution the meaning of exein makes to the term is not evident. Aristotle probably uses exein for two reasons which lead to the same conclusion: First, one of the common meanings of exein is "to be" in the sense of to remain, to stay, or to keep in some condition specified by a preceding adverb as in the idiomskalos exei, "things are going well," or kakos exei, "things are going badly." It means "to be" in the sense of to continue to be. This is only one of several possible meanings of exein, but there is a second fact which makes it likely that it is the meaning which would strike the ear of a Greek-speaking person of Aristotle's time. There was then in ordinary use the word endelecheia, differing from Aristotle's wordentelecheia only by a delta in place of the tau. Endelecheia means continuity or persistence. As one would expect, there was a good deal of confusion in ancient times between the invented and undefined term entelecheia and the familiar word endelecheia. The use of the pun for the serious philosophic purpose of saying at once two things for whose union the language has no word was a frequent literary device of Aristotle's teacher Plato. In this striking instance, Aristotle seems to have imitated the playful style of his teacher in constructing the most important term in his technical vocabulary. The addition ofexein to enteles, through the joint action of the meaning of the suffix and the sound of the whole, superimposes upon the sense of "completeness" that of continuity. Entelecheia means continuing in a state of completeness, or being at an end which is of such a nature that it is only possible to be there by means of the continual expenditure of the effort required to stay there. Just as energeia extends toentelecheia because it is the activity which makes a thing what it is, entelecheia extends to energeiabecause it is the end or perfection which has being only in, through, and during activity. For the remainder of this entry, the word "actuality" translates both energeia and entelecheia, and "actuality" means just that area of overlap between being-at-work and being-at-an-end which expresses what it means to be something determinate. The words energeia and entelecheia have very different meanings, but function as synonyms because the world is such that things have identities, belong to species, act for ends, and form material into enduring organized wholes. The word actuality as thus used is very close in meaning to the word life, with the exception that it is broader in meaning, carrying no necessary implication of mortality.
Kosman  interprets the definition in substantially the same way as it is interpreted above, utilizing examples of kinds of entelecheia given by Aristotle in On the Soul, and thus he succeeds in bypassing the inadequate translations of the word. The Sachs 1995 translation of Aristotle's Physics translatesentelecheia as being-at-work-staying-itself.
We embarked on this quest for the meaning of entelecheia in order to decide whether the phrase "transition to actuality" could ever properly render it. The answer is now obviously "no." An actuality is something ongoing, but only the ongoing activity of maintaining a state of completeness or perfection already reached; the transition into such a state always lacks and progressively approaches the perfected character which an actuality always has. A dog is not a puppy: the one is, among other things, capable of generating puppies and giving protection, while the other is incapable of generation and in need of protection. We might have trouble deciding exactly when the puppy has ceased to be a puppy and become a dog at the age of one year, for example, it will probably be fully grown and capable of reproducing, but still awkward in its movements and puppyish in its attitudes, but in any respect in which it has become a dog it has ceased to be a puppy.
But our concern was to understand what motion is, and it is obviously the puppy which is in motion, since it is growing toward maturity, while the dog is not in motion in that respect, since its activity has ceased to produce change and become wholly directed toward self-maintenance. If the same thing cannot be in the same respect both an actuality and a transition to actuality, it is clearly the transition that motion is, and the actuality that it isn't. It seems that Descartes is right and Aristotle is wrong. Of course it is possible that Aristotle meant what Descartes said, but simply used the wrong word, that he called motion anentelecheia three times, at the beginning, middle, and end of his explanation of what motion is, when he really meant not entelecheia but the transition or passage to entelecheia. Now, this suggestion would be laughable if it were not what almost everyone who addresses the question today believes. Sir David Ross, certainly the most massively qualified authority on Aristotle of those who have lived in our century and written in our language, the man who supervised the Oxford University Press's forty-five year project of translating all the works of Aristotle into English, in a commentary, on Aristotle's definition of motion, writes: "entelecheia must here mean 'actualization,' not 'actuality'; it is the passage to actuality that iskinesis" (Physics, text with commentary, London, 1936, p. 359). In another book, his commentary on the Metaphysics, Ross makes it clear that he regards the meaning entelecheia has in every use Aristotle makes of it everywhere but in the definition of motion as being not only other than but incompatible with the meaning "actualization." In view of that fact, Ross' decision that "entelecheia must here mean 'actualization'" is a desperate one, indicating a despair of understanding Aristotle out of his own mouth. It is not translation or interpretation but plastic surgery.
One thing,I am fairly sure of "we are only human",we have a lot to learn,and that the Earth is a Living aspect of Nature,and all enities are in motion,is the Earth it's self not moving around the Sun?
Plato's conception of reality as a reflection of the ideal is embodied in the allegory of the cave in The Republic, and Plato emphasizes that the philosopher must return to the cave to understand the relationship between the ideal and its projection in this world. Plato's conception of the existence of Forms as the ideals of the imperfect objects and ideas of this world derived in part from the ongoing discussion in Greek philosophy over change versus permanence. The allegory also relates to issues of epistemology as to what we can know and how we can know it. The cave becomes the touchstone, the example that serves to demonstrate the relationship between the idea and the reality, between perception and reality, between the perfection of the idea and the imperfection of the reality.