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Switch to: References
Citations of:
Parmenides and the Eleatic One
Archiv für Geschichte der Philosophie 61 (1):1-21 (1979)
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A comparative study of the thinkers of China is meant to stimulate philosophical dialogue and not to deliver the observations of the “Man from Mars − the Western reader”. There has been an ongoing debate regarding the validity of interpreting the classical texts of China in the framework of Western philosophical categories and applying classical precepts to contemporary philosophical discussions. While it has been acknowledged that there are differences in cultural traditions, there is also an increasing awareness of the need (...) |
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The aim of this paper is to make good philosophical sense of Plato’s portrayal of Zeno in the Phaedrus, both in itself and in the light of the characterization emerging from the Parmenides, where Plato describes Zeno as a faithful defender of the doctrine of the One-All professed by his teacher Parmenides. Therefore, starting from the example of the Parmenides, I will demonstrate that, from Plato’s point of view, the pairs of opposites that characterize Zeno’s arguments in the Phaedrus do (...) |
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El objetivo de este trabajo es discutir la interpretación tradicional según la cual los razonamientos de Zenón de Elea en contra de la multiplicidad constituyen una defensa de la tesis monista. Intentaré demostrar que las objeciones zenonianas a la multiplicidad suponen una critica previa a la existencia de "lo uno". Por este motivo, Zenón no es monista ni pluralista, sino, más bien, un crítico de las perspectivas metafísicas que consideran al ser en términos numéricos, i. e. como uno o como (...) |
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The first book-length philosophical study on the Presocratic influences in Plotinus’ Enneads. |
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This page is dedicated to an analysis of the first section of Parmenides' Poem, the Way of Truth, with a selection of critical judgments by the most important commentators and critics. In the Annotated Bibliography I list the main critical editions (from the first printed edition of 1573 to present days) and the translations in English, French, German, Italian and Spanish, with a selection of studies on Parmenides; in future, a section will be dedicated to an examination of some critical (...) |
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Are all forms of difference contained in what is, or is there some form of difference that escapes, negates, or constitutes what is? Parmenides and Heraclitus may have had the greatest effect on how philosophy has answered this question. This paper shows that Heraclitus is not a partisan of difference: identity and difference are mutually generative and equally fundamental. For his part, Parmenides both makes an argument against opposing being and non-being in the False Road Story, and then uses precisely (...) |
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En este trabajo se discute el método de las hipótesis que Platón emplea en la segunda parte del Parménides, el cual, según se dice en el propio diálogo, es una réplica del empleado por Zenón de Elea. La discusión es especialmente relevante porque la interpretación de la relación entre las hipótesis sobre lo Uno y el método zenoniano determina el modo en que se entiende el diálogo en su conjunto y las pretensiones del autor al redactarlo. Se pretende aquí demostrar (...) |
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Durante il V secolo AC Parmenide ebbe molti e qualificati lettori, tra cui Zenone, Empedocle, Anassagora, Leucippo, Melisso, Protagora, Gorgia, Ippia. Tre di loro hanno cercato di fare molto di più di quello che è stato in grado di fare lui con l' ‘esercizio deduttivo’ che incontriamo in 28B8.1-33, e ci sono riusciti. In effetti, che si siano sforzati di superare l'elevato standard già raggiunto da Parmenide nell'invenzione dei passaggi strettamente deduttivi è sostanzialmente fuori discussione. Il mio articolo è dedicato (...) |
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According to current interpretations of Parmenides, he either embraces a token-monism of things, or a type-monism of the nature of each kind of thing, or a generous monism, accepting a token-monism of things of a specific type, necessary being. These interpretations share a common flaw: they fail to secure commensurability between Parmenides’ alētheia and doxa. We effect this by arguing that Parmenides champions a metaphysically refined form of material monism, a type-monism of things; that light and night are allomorphs of (...) |
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Monism is the view that there is only a single material object in existence: the world. According to this view, therefore, the ordinary objects of common sense—cats and hats, cars and stars, and so on—do not actually exist; there is only the world. Because of this, monism is routinely dismissed in the contemporary literature as being absurd and obviously false. It is simply obvious that there is a plurality of material things, thus it is simply obvious that monism is false, (...) |
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It is generally accepted that the enigmatic fragment 12 of Parmenides, supplemented by the first part of A.tius II 7.1, represents an unlikely cosmos which comprises alternating spherical crowns of fire and night, surrounding the earth. A comparison of the fragment and A.tius’ text shows that the latter adds nothing substantial to the fragment. Thus, fragment 12 can actually represent the structure of the earth, which consists of a core of fire, is surrounded by the layers of the earth’s crust, (...) |
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_The first book-length philosophical study on the Presocratic influences in Plotinus’ Enneads._. |
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Even if Plato never claimed to be a ‘historian of philosophy’, there are in his dialogues many references to previous philosophers. Apart from his works on the Sophists, which do not claim to faithfully expose the ‘philosophy’ of their authors, we find in Plato’s dialogues comments and sometimes quotations from the Presocratics, from Thales to Philolaos. In some cases, Plato adds the name of the quoted philosopher, but sometimes he leaves to the reader the task of finding out who the (...) |
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Este trabajo pretende elucidar los rasgos generales de la metafísica de los megáricos en contra de las interpretaciones tradicionales que les atribuyen la defensa de un monismo numérico o una teoría de las Formas. Con base en los testimonios sobre Euclides y Estilpón de Mégara, intentaré mostrar que la metafísica megárica se caracteriza principalmente por el desarrollo de los conceptos de unidad e identidad de cada cosa consigo misma, lo que conlleva el rechazo de la diferencia y, en consecuencia, de (...) |
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