Parmnides claimed a monista reality, where the being is. What it was presented as mobilismo or multiplicity was not real, but only apparent. The way of the appearance is the way where the Being is not. Here we have already a well defined metaphysics, dicotmica. In its famous poem, Parmnides distinguishes the truth from the opinions. Kitchens has much to offer in this field.
What it is real, the truth, is since always and it is never changedded, that is, the monismo. But the world of the things that we perceive, multiple and furniture, is the world of the appearances, the opinions, therefore ilusrio, unreal. For Heraclitus mobility was the basic rule, claims to a world everything where is movement. The tension between the contrary is ' ' fogo' ' creator, transforming and also responsible for the harmony, the balance that this world supports. But this relation dialectic, this dualism, if of the one in the proper world, is imanente; a process that can be understood as a dualism ' ' horizontal' '.
The logos are the unifying principle of the Real and basic element of the rationality of cosmo. The reality possesss a basic unit, unit in the plurality, the unit of the opposites. In it I break up 50, ' ' Giving heard it me, but to the logos, he is not wise to agree that all the things are only coisa' '. For this I break up is reasonable to assume that a contradiction, in Heraclitus, between monismo and mobilismo if decides with the distinction between perception and reason. With Plato, we have two well distinct phases consequentemente and two different types of Metaphysical dualismos. In the first phase, understood for the socrticos dialogues, through critical strong one to the relativismo of the sofistas, for who ' ' the man is the measure of all coisas' ' , Scrates defends the knowledge of the only truth, episteme, in detriment of the opinion, of the common sense, doxa.