The Parmenides poses the question for what entities there are Forms, and the criticism of Forms it contains is commonly supposed to document an ontological reorientation in Plato. According to this reading, Forms no longer express the excellence of a given entity and a Socratic, ethical perspective on life, but come to resemble concepts, or what concepts designate, and are meant to explain nature as a whole. Plato’s conception of dialectic, it is further suggested, consequently changes into a value-neutral method (...) directed at tracing the interrelation of such Forms, an outlook supposedly documented in certain passages on method from the Sophist and the Statesman as well. -/- The article urges that this reading is untenable. For in the Parmenides the question for what entities one should posit Forms is left open, and the passages on method from the Sophist and Statesman neither encourage a non-normative ontology nor a value-neutral method of inquiry. What the three dialogues encourage us to do is rather to set common opinions about the relative worth and value of things aside when conducting ontological inquiries; and this attitude, the article concludes, demonstrates a close kinship, rather than a significant difference, between Plato’s Socrates and his Eleatic philosophers. (shrink)

Eleaticism ties ontology to causality by denying the impossibility of causally inert entities. This paper examines some challenges regarding the proper formulation and general plausibility of Eleaticism. After suggesting how Eleatics ought to respond to these challenges, I consider the prospects for extending Eleaticism from ontology to ideology by requiring all primitive ideology to be causal in nature. Surprisingly enough, the resulting view delivers an eternalist and possibilist metaphysical picture in the neighborhood of Lewisian modal realism.

Mereological realism holds that the world has a mereological structure – i.e. a distribution of mereological properties and relations. In this article, I defend Eleaticism about properties, according to which there are no causally inert non-logical properties. I then present an Eleatic argument for mereological anti-realism, which denies the existence of both mereological composites and mereological simples. After defending Eleaticism and mereological anti-realism, I argue that mereological anti-realism is preferable to mereological nihilism. I then conclude by examining the (...) thesis that composition is identity and noting its consequences for the question of mereological structure. (shrink)

It is argued that the analysis by which the gene are differentiated in the dialogue is an exercise in studied ambiguities informed by an Eleatic logic of strict dichotomy that was the underpinning of the Sophist's method of division. By this dialectical drill, Plato shows that the metaphysics underlying the Visitor's method fails to adequately distinguish what it means to have a character from what it means to be a character, and therefore remains inadequate to track down the sophist or (...) to distinguish him from the philosopher: Eleaticism, as critically examined by Plato, proves to be means to disguise, not to discover the sophist. (shrink)