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_ Source: _Volume 60, Issue 1, pp 3 - 39 This paper pursues a new approach to the problem of the relation between Alētheia and Doxa. It investigates as interrelated matters Parmenides’ impetus for developing and including Doxa, his conception of the mortal epistemic agent in relation both to Doxa’s investigations and to those in Alētheia, and the relation between mortal and divine in his poem. Parmenides, it is argued, maintained that Doxastic cognition is an ineluctable and even appropriate aspect (...) |
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Les Études sur Parménide viennent s'ajouter à cette liste déjà impressionnante d'ouvrages qui, dans la dernière décennie, ont été consacrés au texte et a l'interprétation du Poème de Parménide. Celui-ci contient les études issues du Centre de Recherches sur la Pensée Antique ou Centre L. Robin de l'Université de Paris-Sorbonne que dirigeait le professeur P. Aubenque. Les spécialistes de Parménide de la nouvelle génération ne manqueront pas d'instruments de travail pour leur lecture du Poème. Mais ils risquent du même coup (...) No categories |
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Abstract The great german Scholar, Eduard Zeller, suggested that the reference to male and female in Parmenides B12.5-6 was probably an allusion to the physical principles of `mortal opinion': Night and Light. This suggestion has been rejected by some scholars because such an association would lead us to admit that, in B12, male was associated with Night and female with Light, a theory which would be at odds with the supposed misogyny of Greek culture. However, Parmenides' account of `mortal opinion' (...) |
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A well-established tradition has argued that it is not legitimate to attribute to Parmenides a Fregean semantics, i.e. the distinction between ‘naming’ and ‘meaning’. Nonetheless, Parmenides claims more than once (B 8.53, B 9.1) that mortalsdo namereality, although incorrectly. As many scholars have emphasised, because it is fair neither to conclude that mortals’ names are ‘empty names’ nor dismiss Opinion's account (i.e., broadly speaking, the mortals’ account of reality) itself as meaningless, it seems that Parmenides is suggesting that some kind (...) No categories |
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In this paper we offer a new solution to the old paradox of nothingness. This new solution develops in two steps. The first step consists in showing how to resolve the contradiction generated by the notion of nothingness by claiming that the contradiction shows the indefinite extensibility of the concept of object. The second step consists in showing that, having accepted the idea of indefinite extensibility, we can have absolute generality without the emergence of the contradiction connected to the absolute (...) No categories |
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In this paper we offer a new solution to the old paradox of nothingness. This new solution develops in two steps. The first step consists in showing how to resolve the contradiction generated by the notion of nothingness by claiming that the contradiction shows the indefinite extensibility of the concept of object. The second step consists in showing that, having accepted the idea of indefinite extensibility, we can have absolute generality without the emergence of the contradiction connected to the absolute (...) No categories |
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In this paper we offer a new solution to the old paradox of nothingness. This new solution develops in two steps. The first step consists in showing how to resolve the contradiction generated by the notion of nothingness by claiming that the contradiction shows the indefinite extensibility of the concept of object. The second step consists in showing that, having accepted the idea of indefinite extensibility, we can have absolute generality without the emergence of the contradiction connected to the absolute (...) No categories |
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In this paper we offer a new solution to the old paradox of nothingness. This new solution develops in two steps. The first step consists in showing how to resolve the contradiction generated by the notion of nothingness by claiming that the contradiction shows the indefinite extensibility of the concept of object. The second step consists in showing that, having accepted the idea of indefinite extensibility, we can have absolute generality without the emergence of the contradiction connected to the absolute (...) No categories |
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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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First thoughts about classification inevitably turn to the simultaneously mundane and extraordinary ambition to capture the universe of all that there is and has been. This dream of the universal has two basic modes (and so the process begins!). First, I will follow the spirit of theos and logos as represented by the Platonic embrace of totality enshrined in Socrates’ scrupulous rejection of rhetorical dishonesty. Second, I will address the later part of the march to subjectivity as expressed by the (...) |
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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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Against the traditional interpretation of Doxa as intrinsically and thoroughly deceiving and untrustworthy, the present essay examines the passages which follow the self-characterization of the goddess’ speech as ‘deceitful.’ The traits of an extensive cosmogony and cosmology open up the possibility for discerning two aspects of Doxa: first a presentation of mortal erroneous opinions, but then also their correction within the framework of the ‘appropriate world-arrangement’ presented by the goddess. |
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Tales de Mileto (VII–VI a.C.), además de ser uno de los siete Sabios, es considerado el primer filósofo precisamente por haber sido el primero en intentar dar razón de la estructura y formación del universo. El punto nuclear de la tesis de Tales afirmaba que el agua es el principio o materia originaria de la que han surgido todas las realidades que componen el variopinto y complejo tejido cósmico. A esta tesis, que hoy bien pudiera parecer extravagante, le cabe el (...) No categories |
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