believed the soul is independent. At the same time, the personification of natural phenomena produced God's will. Later Plato created ideas. These are the results of the processing or fabrication of human consciousness, but people often think that they are experience comes from the objective world. Objective idealism was processed just like this.

When people see many tables, they will have a lot of experience. People's memory is limited and their thinking ability is also limited. When people mention tables, they often consider only one of the tables. If this does not harm people's interests, then people use this table to represent all other tables. This is abstraction. This table as a representative may be same as a table seen in the past, or it may have undergone conscious processing, unlike any table. Picasso's cow is different from any cow. This typical thing is a pure consciousness, there is no objective counterpart, but people will mistakenly think that there is such a counterpart, this concept of objectification is called the Plato's idea.

Aristotle criticized the concept of form and said, “The various arguments about form strengthen the form and obliterate the existence of things, but in fact we should care more about the existence of things.”^[1] Aristotle's attitude faltered and did not completely abandon the objective idealism. The empiricism of the British was the most thorough. They believed that all ideas were awareness, but empiricism was not accepted by most philosophers on the European continent.

Hegel has developed objective idealism to the extreme. He absurdly closed his eyes to the extent of not looking at reality. Hegel said, “In common life people may happen to call every brain wave, error, evil, and suchlike ‘actual,' as well as every existence, however wilted and transient it may be. But even for our ordinary feeling, a contingent existence does not deserve to be called something-actual in the emphatic sense of the word; what contingently exists has no greater value than that which something-possible has; it is an existence which (although it is) can just as well not be.”^[2]

In the book Nietzsche, Heidegger said,“The only thing we must see is what is co-posited already in such a determination, namely, that there are many bedframes, many tables, yet just one Idea ‘bedframe' and one Idea ‘table.' In each case, the one of outward appearance is not only one according to number but above all is one and the same; it is the one that continues to exist in spite of all changes in the apparatus, the one that maintains its consistency. In the outward appearance, whatever it is that something which encounters us ‘is,' shows itself. To Being, therefore, seen Platonically, permanence belongs. All that becomes and suffers alteration, as impermanent, has no Being.” “Whenever Nietzsche says ‘Being' he always means it Platonically--even after the reversal of Platoism.”^[3] In Plato's view, eternality belongs to ‘existence'