The Pre-Socratics and the Fluidity of “Becoming”

The Pre-Socratic philosopher Heraclitus famously said, “You cannot step into the same river twice” (Kirk, Raven, & Schofield, 1983). This statement encapsulates his belief in constant change—everything is in a state of flux, or “becoming.” In modern terms, this translates to the idea that identities, social roles, and even truths are not fixed but instead continuously constructed and reconstructed. Contemporary society mirrors this philosophy: people are constantly encouraged to reinvent themselves, adapt, and change, as seen in the proliferation of social media personas and the transient nature of online identities.

In my own life, I encountered this “becoming” firsthand when I moved to Liverpool, England. The cultural shift challenged my previously stable sense of self. In Liverpool, I encountered a culture where daily drinking was not just a social activity but a way of life. This became particularly significant when I found myself one night, having had one too many, being thrown out of a taxi. Stranded and intoxicated in a foreign city, I had to confront my limitations and realize how easily one could lose themselves in the endless cycle of becoming something they’re not.

This anecdote highlights the risk inherent in a philosophy of perpetual becoming. While change and growth are vital, they can also lead to a lack of grounding. I was adapting to my surroundings, yet, in the process, I lost touch with the core of who I was. This is a common challenge today, where societal expectations and pressures to evolve can push individuals to “perform” identities rather than “be” themselves. My experience in Liverpool became a turning point, a moment when I began to seek balance between adaptation and self-preservation.

Plato’s Ideal of “Being” in The Republic

In contrast to Heraclitus, Plato believed in fixed, eternal forms that represented universal truths. In The Republic, Plato uses the Allegory of the Cave to illustrate his belief in a higher, unchanging reality (Plato, trans. Grube, 1992). For Plato, the shadows on the wall represent the illusions of the world, while the forms outside the cave signify eternal truths such as justice and goodness. This pursuit of “being,” or an unwavering reality, implies a level of constancy that is often lacking in today’s relativistic and

constructivist world.

Reflecting on my time in Liverpool, I realize now that my journey was not just about adapting to a new culture but about discovering what within me was constant. The Allegory of the Cave offers a powerful metaphor: I was initially dazzled by the “shadows” of British pub culture, an attractive but transient lifestyle. But after the taxi incident, I was compelled to seek something more real—temperance, self-discipline, and stability. This quest echoes Plato’s ideal of being, where truth and character are constants that define us beyond external changes.

Postmodernism and the Rejection of Absolutes

In contrast to Plato’s pursuit of being, postmodernists like Derrida and Foucault argue that everything is relative, constructed through language, power, and social context. Derrida’s deconstruction theory posits that meaning is not fixed; instead, it is deferred, always open to reinterpretation (Derrida, 1976). Similarly, Foucault examines how truth is not a universal but rather shaped by power structures and historical contexts (Foucault, 1977). In Discipline and Punish, he suggests that societal norms are not reflections of inherent truths but are constructed to control and shape behavior.

The influence of these ideas is evident in today’s “identity politics,” where individuals are encouraged to define themselves through subjective and often transient identities. This constructivist approach is seen in the way people mold and shift their identities to fit various social, cultural, or political contexts. While this fluidity can be empowering, it can also lead to a sense of alienation and disorientation, where individuals, much like I experienced in Liverpool, struggle to find a stable self.

Finding Balance: A Personal Journey Toward Temperance

My journey in Liverpool evolved from a state of being lost to finding a sense of temperance. Initially, I was swept up in the excitement of “becoming”—trying on new identities, adapting to new norms, and indulging in the cultural habits around me. However, my experience of being thrown out of the taxi forced me to reevaluate my choices. Over time, I realized that growth did not mean surrendering to every new experience; instead, it involved discerning which experiences aligned with my core values. This discovery was akin to what Aristotle might describe as a practice of sophrosyne—a Greek concept of temperance, or moderation, which he considered an essential virtue (Aristotle, trans. Irwin, 1999).

This balance between “being” and “becoming” mirrors the existential struggle of modern society. We live in a world that encourages change, transformation, and reinvention, often at the expense of inner stability and self-knowledge. But my journey taught me that true growth does not come from endlessly constructing and reconstructing oneself but from anchoring oneself in values that persist beyond circumstances.

Conclusion: Rediscovering “Being” in a World of “Becoming”

Our society’s emphasis on “becoming” reflects a broader postmodern and constructivist trend where everything is viewed as a social construct. This worldview has benefits, allowing for flexibility and adaptability. However, it also risks undermining the search for timeless truths and principles—those elements of “being” that provide individuals with stability, meaning, and a deeper sense of purpose. Plato’s philosophy of being reminds us that while adaptation is valuable, some aspects of human life, like truth and justice, should remain constant.

As I learned through my experiences, temperance and self-moderation are qualities that anchor us amid change. The journey to Liverpool taught me that while the world around us may fluctuate, our core values can provide a foundation from which we grow. Plato’s ideals in The Republic are not just philosophical abstractions; they serve as a guide for how to live a life rooted in purpose and constancy. Today, as we navigate a world that values becoming, we must also remember the importance of being—finding the universal truths within us that allow us to thrive in a changing world.

Works Cited

• Aristotle. Nicomachean Ethics. Translated by Terence Irwin, Hackett Publishing, 1999.

• Derrida, Jacques. Of Grammatology. Translated by Gayatri Chakravorty Spivak, Johns Hopkins University Press, 1976.

• Foucault, Michel. Discipline and Punish: The Birth of the Prison. Translated by Alan Sheridan, Vintage Books, 1977.

• Kirk, G.S., J.E. Raven, and M. Schofield. The Presocratic Philosophers: A Critical History with a Selection of Texts. Cambridge University Press, 1983.

• Plato. The Republic. Translated by G.M.A. Grube, revised by C.D.C. Reeve, Hackett Publishing, 1992.