“[Aristotle] was the most eminent of all the pupils of Plato…. He seceded from Plato while he was still alive; so that they tell a story that [Plato] said, "Aristotle has kicked us off, just as chickens do their mother after they have been hatched."”

—  Plato

’’The Lives and Opinions of Eminent Philosophers’’, Book V, "Life of Aristotle" http://classicpersuasion.org/pw/diogenes/dlaristotle.htm paragraphs II and IV, as translated by C. D. Yonge
In Diogenes Laërtius

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Classical Greek philosopher -427–-347 BC

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“Farabi followed Plato not merely as regards the manner in which he presented the philosophic teaching in his most important books. He held the view that Plato’s philosophy was the true philosophy. To reconcile his Platonism with his adherence to Aristotle, he could take three more or less different ways. First, he could try to show that the explicit teachings of both philosophers can be reconciled with each other. He devoted to this attempt his Concordance of the opinions of Plato and Aristotle. The argument of that work is partly based on the so-called Theology of Aristotle: by accepting this piece of neo-platonic origin as a genuine work of Aristotle, he could easily succeed in proving the substantial agreement of the explicit teachings of both philosophers concerning the crucial subjects. It is however very doubtful whether Farabi considered his Concordance as more than an exoteric treatise, and thus whether it would be wise of us to attach great importance to its explicit argument. Secondly, he could show that the esoteric teachings of both philosophers are identical. Thirdly, he could show that “the aim” of both philosophers is identical.”

Al-Farabi (872–951) Philosopher in 10th century Central Asia

Leo Strauss, Farabi's Plato http://contemporarythinkers.org/leo-strauss/essay/farabis-plato/, Louis Ginzberg Jubilee Volume, American Academy for Jewish Research, 1945. Reprinted, revised and abbreviated, in Persecution and the Art of Writing.

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“But for Socrates, tragedy did not even seem to "tell what's true", quite apart from the fact that it addresses "those without much wit", not the philosopher: another reason for giving it a wide berth. Like Plato, he numbered it among the flattering arts which represent only the agreeable, not the useful, and therefore required that his disciples abstain most rigidly from such unphilosophical stimuli — with such success that the young tragedian, Plato, burnt his writings in order to become a pupil of Socrates.”

Nun aber schien Sokrates die tragische Kunst nicht einmal "die Wahrheit zu sagen": abgesehen davon, dass sie sich an den wendet, der "nicht viel Verstand besitzt", also nicht an den Philosophen: ein zweifacher Grund, von ihr fern zu bleiben. Wie Plato, rechnete er sie zu den schmeichlerischen Künsten, die nur das Angenehme, nicht das Nützliche darstellen und verlangte deshalb bei seinen Jüngern Enthaltsamkeit und strenge Absonderung von solchen unphilosophischen Reizungen; mit solchem Erfolge, dass der jugendliche Tragödiendichter Plato zu allererst seine Dichtungen verbrannte, um Schüler des Sokrates werden zu können.
Source: The Birth of Tragedy (1872), p. 68

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“Plato is dear to me, but dearer still is truth.”
Amicus Plato, sed magis amica veritas.

Aristotle (-384–-321 BC) Classical Greek philosopher, student of Plato and founder of Western philosophy

A similar statement was attributed to Aristotle in antiquityː ""Φίλος μὲν Σωκράτης, ἀλλὰ φιλτέρα ἀλήθεια."" [""Socrates is a friend, but truth is a greater.""] — Ammonius Hermiae, Life of Aristotle (as translated in Dictionary of Quotations http://archive.org/details/dictionaryquota02harbgoog (1906) by Thomas Benfield Harbottle, p. 527). The variant mentioned above may possibly be derived from a reduction of a statement known to have been made by Isaac Newton, who at the head of notes he titled Quaestiones Quaedam Philosophicae (Certain Philosophical Questions) wrote in Latin: ""Amicus Plato— amicus Aristoteles— magis amica veritas"" which translates to: ""Plato is my friend— Aristotle is my friend— but my greatest friend is truth."" (c. 1664)
Another possible origin of the ""dear is Plato"" statement is in the Nicomachean Ethics; the Ross translation (of 1096a.11–1096a.16) provides: ""We had perhaps better consider the universal good and discuss thoroughly what is meant by it, although such an inquiry is made an uphill one by the fact that the Forms have been introduced by friends of our own. Yet it would perhaps be thought to be better, indeed to be our duty, for the sake of maintaining the truth even to destroy what touches us closely, especially as we are philosophers; for, while both are dear, piety requires us to honour truth above our friends.""
Note that the last clause, when quoted by itself loses the connection to ""the friends"" who introduced ""the Forms"", Plato above all. Therefore the misattribution could be the result of the ""quote"" actually being a paraphrase which identifies Plato where Aristotle only alludes to him circumspectly.
According to the notes in Plato: Republic Book X, edited by John Ferguson, p. 71, «the familiar 'amicus Plato sed magis amica veritas' is found in Cervantes' Don Quixote II 8 and cannot be traced further back. Cf. Roger Bacon Op. mai. I vii, '<i>amicus est Socrates, magister meus, sed magis est amica veritas</i>'. For the opposite view, see Cicero, T.D. I 17,39, '<i>errare mehercule malo cum Platone . . . quam cum istis vera sentire</i>'.»
Disputed
Variant: Plato is my friend, but the truth is more my friend.

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“He used to teach that God is incorporeal, as Plato also asserted, and that his providence extends over all the heavenly bodies.”

Diogenes Laërtius (180–240) biographer of ancient Greek philosophers

Aristotle, 13.
The Lives and Opinions of Eminent Philosophers (c. 200 A.D.), Book 5: The Peripatetics

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