as a dyad. He does not distinguish between the accidental and substantial change. According to Aristotle, Plato does this because what would result, otherwise, is that the “contrary desires its own destruction” (Physics I, 9, ln 20). Rather than expound on this thought, Plato simply agrees with Parmenides. Also, Aristotle criticizes Plato because his solution of the forms does not actually answer or solve the problem. What Plato has done is simply put the problem in the realm of the ethereal. Even by doing this, he does not give a solution as to how becoming can exist. He has merely just explained how there can exist more than one characteristic in one thing.Therefore, Aristotle solves the problem of becoming by distinguishing the fact that there are three principles of change. Within the generation from nonbeing, there are exists two types – a substantial change and an accidental change. The hypokeimenon underlies these changes. When Socrates turns from pale to red, it is an accidental change, because Socrates as a man is underlying this change. But when a statue comes from unformed bronze, it is a substantial change, because the substance changes. However, the underlying thing is the bronzeness of it. Thus, becoming exists and is knowable. It is because it is....
