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Facing nature: the infinite in the flesh
Full text linkThis thesis explores the relation between two interpretations of chora, drawn from a reading of Plato's Timaeus. The first I label the elemental chora. The second, I call the social chora. The first chapter addresses the elements in Ionian philosophy, with an eye toward the political and social backdrop of the important cosmological notion of isonomia, law of equals. Here social and elemental are continuous. Chapter two looks at the next phase of Presocratic thought, Elea, specifically Parmenides and his influence on later thought, then turns to Heidegger's reading of Parmenides' through the key word of aletheia. Finally, I offer a reading of Parmenides through a different key word - trust. The third chapter examines Plato's cosmology in the Timaeus, focusing on the way the beginning of this dialogue inflects the dialogue in a political/social direction, putting the social chora in tension with the elemental chora that the body of the Timaeus' discusses. In the fourth chapter, which examines the Phaedrus, this tension is inverted, since this dialogue on writing and justice set in what proves to be the mesmerizing and erotic elemental milieu of the world outside the walls of the polis. The second half of the dissertation turns to some modern thinkers within the phenomenological tradition or its wake who write about elementals. Chapter five examines Gaston Bachelard's reveries on imagination which dream the natural world of fire, air, water, and earth from the standpoint of what he calls material and dynamic imagination, concepts that imply a strong sense of embodiment. Chapter six treats Levinas' description of the elemental and fixes it in a stark relation to the human. I will suggest some possible points of contact between the elemental and the social in Levinas. Chapter seven turns to John Sallis' analysis of the imagination as the means of access proper to the elemental in ways that differ from Bachelard. He position the earth as a fundamental other. I will suggest that in the end his position inherits Heidegger's lack of emphasis on embodied and needy humanity. Alphonso Lingis offers his own unique reading of the elemental in a more Levinasian and Merleau-Pontian vein, speaking of the directives the world, both human and natural, puts to us, and returning to a philosophy of substance that puts the body in the picture. Chapter eight uses his thought to focus the issue of the dissertation
Einheit, Ganzheit, Identität - Zur Frühgeschichte des metaphysischen Denkens bei Parmenides
Full text linkPlatons und Marsilio Ficinos -Kommentar - ein kritischer Vergleich
No full textThe Platonic dialogue ‚Philosophos‘ is usually considered to be a lost work. The author shows that Plato completed the trilogy ‚Sophistes‘‚ ‘Politikos‘ and ‚Philosophos‘ with the ‚Parmenides‘ – hence, that the lost ‚Philosophos‘ is identical with the existing ‚Parmenides‘.
The dialectical exercise of the ‚Parmenides‘ demonstrates a kind of theory of subjectivity in which the One reveals to be the human soul. The human soul – through the multiplicity of its sentences and their dialogical unity – therefore creates reality. In Ficino’s exegetical approach reality is not described as a creation of the human soul – on the contrary it appears to be a well-organised hierarchy
Parmenides von Elea
No full textParmenides von Elea. I. Person und Werk. II. Parmenides und die Eleatische Schule. III. Parmenides bei Platon und Platos Parmenides. IV. Rezeption des historischen und des platonischen Parmenides
Visual anthropological connotations in Parmenides’ ontology (1)
Full text linkThe author analyzes the text of the Parmenides’ poem. He aims to explicate the ideas that express the views of this ancient philosopher on the ontological parameters of human existence and accentuates “optical” characteristics of Parmenides philosophical language. These characteristics express the key problem points in the process of understanding the mutual relations of sensually empirical evidence and theoretical scientific knowledge, of explicit “many things” and implicit “single”, of the physical dynamics and speculative statics
Truth and the true in Parmenides
No full textAn influential article by Thomas Cole, ‘Archaic Truth’, argued that (1) in Homer and Hesiod alētheia means not ‘reality’ but ‘accurate and careful reporting’, and alēthēs does not mean ‘real’; but (2) in Parmenides alētheia takes on the meaning ‘reality’. This chapter argues that while (1) is correct, there is, contrary to (2), much greater continuity in the meaning of alētheia and alēthēs between Homer, Hesiod, and Parmenides. The author’s review of the evidence in Homer and Hesiod argues, in particular, that alēthēs should never be translated ‘real’, and that what is called alētheia is the whole truth (on a particular subject or in a particular context). Similarly in Parmenides the adjective alēthēs does not mark an item as real, or a real instance of its kind, but, for example, a name as accurate or a path as veridical. The author argues that his interpretation allows one to appreciate the post-Xenophanean as well as the Homeric and Hesiodic contexts of Parmenides’ poem
PARMENIDES AND THE HORSE OF IBYCUS. THE HIDDEN MEANING OF THE PERSONIFICATION AND ITS ROLE IN THE DIALOGUE OF THE PARMENIDES
No full textIn this essay, the function of the personification of Parmenides himself with the horse of Ibycus in Plato's Parmenides will be elaborated. The analytical process of this reference by Parmenides will focus to demonstrate that the personification is an allegorical element of Plato whose role in the dialogue is crucial for the understanding of the author's objective about the second more extended part of the Parmenides. © Evangelos Rousakis, 2024
Visual anthropological connotations in Parmenides’ ontology (1)
No full textThe author analyzes the text of the Parmenides’ poem. He aims to explicate the ideas that express the views of this ancient philosopher on the ontological parameters of human existence and accentuates “optical” characteristics of Parmenides philosophical language. These characteristics express the key problem points in the process of understanding the mutual relations of sensually empirical evidence and theoretical scientific knowledge, of explicit “many things” and implicit “single”, of the physical dynamics and speculative statics
PARMENIDES' POEM AND THE DIFFICULTIES OF CAUSAL SCHEMATISM
No full textIn this paper the author analyzes challenges for the Aristotles’ doctrine of the causes that were triggered by the attempts to fit Eleatic philosophers into his framework. Negation of movement and change, apsolutization of the one without allowing the plurality, should have prevented any mentioning of the causes in the doctrines of Xenophanes, Parmenides, Zeno and Melissus. Nevertheless, there were some attempts in that direction as early as in interpreting of Xenophanes’ opinions, only to gain in intensity with the Parmenides’ poem On Nature. The comentators clearly saw in Aristotles’ views of Parmenides’ one traces of the formal cause, in contrast to the Melissus’ one which would correspond to the material cause. However, according to the author, this insight is less important than the Stagirites’ assumption of the authenticity of the second part of Parmenides’ poem. Not only that the "Way of Seeming" may be understood as the "best explanation" of phenomena, but only when some kind of "organization of the world" is mentioned, we can look for the causes. By recognizing in the "Way of Seeming" implications of his material and efficient causes, Aristotle made the methapysical chain linking Presocratics unbroken, i.e. made his causal schematism through cosmology of the most popular Eleatics link as "naturally" as possible the systems of Pre-Parmenides thinkers with the systems of Post-Parmenides philosophers.</p
'Teraz' u Parminidesa: B 8.5 ('NOW' ACCORDING TO PARMENIDES: B 8.5)
No full textThe main purpose of this paper is to analyze the concept of time in Parmenides' poem. The author begins with comparison between Parmenides and the concept of eternity in Plato's Timaeus. Some historian agree, that concept of eternity was alien for Parmenides and argue from fragm. 8, 5-6, where Parmenides uses the term 'now' - nyn in non-eternal sense. The author reads the conceptions of Schofield, Kahn, Gallop and Groarke (and many other writers) and observe some difficulties with their interpretations. He makes entrance with strictly philological analysis of nyn (Plato, Sophocles, Aristotle) and compares their use of 'now' with poems of Pindar. The author introduces the concept of 'cyclical' time, where order of moments is irrelevant and men can achieve salvation relatively easy to access
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