What is the meaning of concrete induction?

[Guide]

If one sees a copper wire, has one come to a concrete thing? This is an abstraction from what stands before one, so far as one is amidst a laboratory, ergo, amidst the whole of what is there. In this sense, philosophy takes its first step, realizing that common sense (which, here, names a dangerous anachronism) deals in abstractions.

This is the meaning of Greek Philosophy as the-coming-to-know-of-the-availability-of-the-being, i.e., as the presence of the availing thing which is no longer being as what shines forth from its roots in nous.

[Fixed Cross]

If one sees a copper wire, has one come to a concrete thing? This is an abstraction from what stands before one, so far as one is amidst a laboratory, ergo, amidst the whole of what is there. In this sense, philosophy takes its first step, realizing that common sense (which, here, names a dangerous anachronism) deals in abstractions.

This is the meaning of Greek Philosophy as the-coming-to-know-of-the-availability-of-the-being, i.e., as the presence of the availing thing which is no longer being as what shines forth from its roots in nous.

Nice try dear boy. But that is merely the reasoning of a carpenter liberating himself from the burdensome Socratic daemon. Philosophy is not a passive shifting of perspectives, it is the active engaging of the roots of perceived errors, such as the one lying behind the Socratic burden, which is the abolition of taste as a criterion; to know the Greeks one must know what killed them. Philosophy in the Greeks was a war for health against the influences of barbarians, and it ultimately lost to a barbarian among Athenian ranks, Socrates, the ugly man of history, who by being Greek and ugly at once negated what it had meant to philosophize.

Only now, at the return of the splendid beasts, can Greece be understood for its values.
"What is truth worth if it is not beautiful?" --> "What is truth but supreme beauty"?
This is how nature likes to hide, by creating beyond itself.
The Greeks were a rare type of ape that did not fall below natures expectations of itself.

[Meno_]

Nominally, 'subatance' has evolved two fold but with the same nomenclature, both semantic construction and the thing in its self are are referred referred to it.

Had that not happened , nothing would exist , even 'existence' itself, because we could not talk about it, or even talk.

That's why they say existence is a predicate.

[Guide]

"What is truth but supreme beauty"?

Yea, the beautiful is the model, it is what stops and claims one, and sends one forth. The point is that Nietzsche is denying the fixed nature of the beloved, of the source of the unrestrained favoring (of what the will wills). God or the Good is like a stone which leaves a wave form in the water when it has been skipped, the beautiful is that imago amidst the passing things of apperance. Eros draws toward it, the daemon protects against going the wrong way. The point here is that the knowledge of an abstract thing, just this one, is naive of its place in the whole. Ergo, the fullness of being comes from bringing the whole into the thing. In the simplest sense, one who can dance, a fine dance, only when they perfect the dance, bring the highest dignity, the most rich expression of the life of the human being to it, does it have the fullness of dance, and thereby cease to be merely a grotesque accident, a momentary nonsense or Chubby Checker dances the Twist, instead they reach the kalon. The abstraction of ordinary being is the grotesque accident that has not gathered the fullness of being. However, in Nietzsche, the fullness is never perfect, it is Fluss, it moves, it is the god Dionysus. A track that winds forever.

[Guide]

"Nominally, 'subatance' has evolved two fold but with the same nomenclature, both semantic construction and the thing in its self are are referred referred to it.

Had that not happened , nothing would exist , even 'existence' itself, because we could not talk about it, or even talk.

That's why they say existence is a predicate."

Kant, of course, denies that. In Heidegger, existence is not a predicate in the sense: something, hupo-stasis, e.g., a house, has something said about it, it is light blue. Because then being would be another substance, another being.