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Journal articles on the topic 'Parmenides'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Kurfess, Christopher. "An Overlooked Fragment of Parmenides in Proclus?" Apeiron 51, no. 2 (2018): 245–57. http://dx.doi.org/10.1515/apeiron-2016-0078.

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AbstractI propose that a quotation appearing in Proclus’ commentary on Plato’s Timaeus, and attributed by Proclus to Parmenides, preserves an independent fragment of Parmenides’ poem. Because the verses quoted share language familiar from other Parmenidean and Empedoclean lines, scholars have regarded Proclus’ quotation as a conflation of lines by Parmenides and Empedocles, but when due allowance is made for the repetitiousness of Parmenides’ poetry and for Empedocles’ borrowings from Parmenides, there is no reason to assume any confusion on Proclus’ part.

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2

Lucarini, Carlo M. "Platone e gli Eleati (I)." Hyperboreus 23, no. 1 (2017): 36–64. https://doi.org/10.36950/rfve7856.

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The second part of Plato’s Parmenides (Parmenides’ reasoning, which starts from two opposite hypotheses – that One exists and that One does not exist) contains a number of fallacious arguments which are a signal to the reader that Parmenidean logic inevitably involves contradictions and absurdities. Plato does not explicitly point out in the Parmenides how these difﬁculties are to be resolved, but in his later Sophist demonstrates that only the assumption of the existence of Platonic εἴδη can save the logic of the relationship between One and Many from such absurdities. The reason why he treat

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3

Austin, Scott. "Parmenides' Reference." Classical Quarterly 40, no. 1 (1990): 266–67. http://dx.doi.org/10.1017/s0009838800026975.

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First in the aether Parmenides places the morning star, which he believes to be the same as the evening star…[the moon] always looking towards the sunshineI shall not be concerned with the truth or falsity of these ascriptions, only with the fact that they are just the sort of thing that Parmenides could have said. Nor is an interest in Parmenidean reference new in the literature: Furth calls him a ‘hyperdenotationist’, and the word is apt on almost any interpretation.

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4

Privitello, Lucio Angelo. "Approaching the Parmenidean Sublime—Part II." Epoché: A Journal for the History of Philosophy 25, no. 1 (2020): 101–34. http://dx.doi.org/10.5840/epoche2020108171.

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This paper is Part II of my study entitled “Approaching the Parmenidean Sublime: A New Translation and Resequencing of the Fragments of Parmenides.” What I seek to accomplish here is to elaborate on my resequencing/translation decisions, and take up the more thorny philosophical/juridical aspects of my position previously mentioned, yet condensed, in “Notes to Translator’s Introduction,” and “Notes on the Fragments.” I believe that this continued engagement with the fragments of Parmenides makes up the “dutiful apprenticeship” intrinsically represented in the poem’s teacher-student exchange, a

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5

Celilzade, Hayyam. "Parmenides Filozof mu, Peri Physeos Felsefe Metni mi?" Felsefe Dünyası, no. 81 (July 16, 2025): 252–69. https://doi.org/10.58634/felsefedunyasi.1569101.

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Bu makalede Parmenides ve kendisinden günümüze ulaşmış tek eseri olan Peri Physeos ele alınacak. Sokrates öncesi düşünce tarihinde önemli bir isim olan Parmenides, Miletli düşünürlerden temel ilgi alanı, yöntemi ve görüşleri bakımından farklılaşır. Onun yöntemi ve düşüncesine dair bilgilerimizin kaynağı Peri Physeos isimli eseridir. Peri Physeos üç bölüme ayrılır. İlk bölümüne Giriş, ikinci bölümüne Aletheia ve üçüncü bölümüne Doksa ismi verilir. Giriş bölümünün tamamı, Aletheia bölümünün çoğu, Doksa bölümünün ise çok azı günümüze ulaşmıştır. Eserin her üç bölümü farklı dönemlerde çok farklı ş

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6

Fratticci, Walter. "Parmenide: suoni, immagini, esperienza. A proposito di una nuova lettura." Peitho. Examina Antiqua, no. 1(6) (February 9, 2016): 295–330. http://dx.doi.org/10.14746/pea.2015.1.15.

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This essay aims to analyse the Parmenides’ interpretation that Laura Gemelli Marciano offered in the Eleatica lectures. The scholar represents the Parmenidean Poem as a mystical experience where sounds, words and images communicate and produce a real approach to the divine reality at the same time. This intriguing reading, which closely follows that offered by Kingsley, understimates the problems and cognitive structures of rational thought in the poem. Thus Parmenides appears to be a shaman rather a philosopher.

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7

CORDERO, NESTOR L. "EL EXTRANJERO DE ELEA, 'COMPAÑERO' DE LOS PARMENÍDEOS...DESDE 1561." Méthexis 26, no. 1 (2013): 51–58. http://dx.doi.org/10.1163/24680974-90000613.

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In 1561 J.Cornarius proposed his own version of some passages of Plato's Sophist In this version Theodorus presents the Eleatic Stranger as "a companion (hetairos) of Parmenideans and Zenonians" (216a). Since then, this cliché is accepted by all translations. However, when the possibility of justifying the existence of images and appearances is considered, the Stranger himself proposes 'testing' Parmenides' thesis. His remarks are rather those of an adversary than of a friend or companion of Parmenides. In fact, in spite of Theodorus' presentation, the Stranger, albeit citizen of Elea, does no

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8

Eustacchi, Francesca. "The Eleatic Elements in the Metaphysical Reflection and in the Physical Mentions of the Parmenides." ORGANON 56 (2024): 35–52. http://dx.doi.org/10.4467/00786500.org.24.004.20206.

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In the Parmenides, it is possible to identify affirmations that are clearly of Eleatic origin and which are re-elaborated by Plato who includes them ad hoc when developing his arguments. The dialectical contribution on the question of the multiplicity of entities given to the Parmenidean philosophy by Zeno is discussed not only in the first part of the dialogue (see 127d–128d) but also in the second. In the latter, Parmenides adopts an ontological-metaphysical setting through which Plato gives an example of the various uses of Zenonian dialectic. Here all the hypotheses concerning the One are

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9

Matthen, Mohan. "A Note on Parmenides' Denial of Past and Future." Dialogue 25, no. 3 (1986): 553–57. http://dx.doi.org/10.1017/s0012217300020953.

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In à recent issue of Dialogue, Leo Groarke attempts to defend the claim that Parmenides was committed to an atemporal reality.He argues like this:(1) In the Parmenidean dictum “[It] is and cannot not be” (B2.4), “is” means “exists”, and is in the present tense (536).(2) (According to Parmenides) there is nothing that fails to exist (536).(3) It follows from (1) and (2) that “the past is not” and “the future is not” (537).(4) If the past and future are not, then the present is not. “All three tenses go down the drain together” (538), and so reality is atem-poral.

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10

Гончарко, Оксана Юрьевна, Фатима Абисаловна Елоева та Юрий Михайлович Романенко. "From Parmenides to M. Karagatsis: Movement (κίνησις) and Rest (ἀκινησία)in the History of Greek Thought". Платоновские исследования 2, № 15 (2021): 158–90. http://dx.doi.org/10.25985/pi.15.2.07.

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В статье проводится сравнительный анализ философского понимания и художественного выражения феноменов движения и покоя в поэме Парменида «О природе» (Περὶ φύσεως) и новелле современного греческого писателя М. Карагациса «Одинокое путешествие на остров Кифира». Прослеживается преемственность и эволюция словоупотребления и художественных приемов, выражающих неразличимость понятий движения и покоя. В отличие от аллегорических и метафорических прочтений поэтических образов из проэмия поэмы «О природе», в настоящей статье предлагается осмысление его буквального содержания в рамках аксиоматической р

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11

Graeser, Andreas. "Parmenides in Platos Parmenides." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 5 (December 31, 2000): 1–16. http://dx.doi.org/10.1075/bpjam.5.02gra.

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This essay examines the role of Parmenides in Plato’s dialogue of the same name. Over against the widely held view that this literary figure exemplifies the philosopher par excellence of an all-encompassing systematic of Eleatic provenience, it is maintained that Parmenides represents a particular frame of mind about certain philosophical matters, namely one which regards forms in a reified manner. It is suggested that by means of the literary figure of Parmenides, Plato is addressing in his dialogue inner-Academic debates about the theory of forms, especially Speusippus’ conception of Unity,

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12

Maly, Kenneth. "Parmenides." Heidegger Studies 1 (1985): 5–23. http://dx.doi.org/10.5840/heideggerstud198514.

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13

Gurtler,, Gary M. "Parmenides." Ancient Philosophy 10, no. 2 (1990): 274–76. http://dx.doi.org/10.5840/ancientphil199010210.

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14

Osborne, Catherine. "Parmenides." Ancient Philosophy 11, no. 2 (1991): 393–96. http://dx.doi.org/10.5840/ancientphil199111211.

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15

Palmer, John. "Parmenides." Philosophers' Magazine, no. 54 (2011): 100–101. http://dx.doi.org/10.5840/tpm20115451.

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16

Pirocacos, Elly. "Parmenides." Philosophical Inquiry 19, no. 3 (1997): 54–61. http://dx.doi.org/10.5840/philinquiry1997193/45.

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17

Mosimann, Robert. "Parmenides." Philosophical Inquiry 23, no. 3 (2001): 87–101. http://dx.doi.org/10.5840/philinquiry2001233/435.

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18

Magee, Glenn A., Richard Rojcewicz, Martin Heidegger, and Andre Schuwer. "Parmenides." Classical World 87, no. 6 (1994): 504. http://dx.doi.org/10.2307/4351564.

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19

Curd, Patricia. "Parmenides." Classical Review 55, no. 2 (2005): 433–35. http://dx.doi.org/10.1093/clrevj/bni240.

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20

Teodorsson, Sven-Tage. "PARMENIDES." Classical Review 50, no. 2 (2000): 482–84. http://dx.doi.org/10.1093/cr/50.2.482.

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21

Goncharko, Oksana, Fatima Eloeva, and Yury Romanenko. "Parmenides and M. Karagatsis (Reflection of Myth in Fiction)*." Literatūra 62, no. 3 (2020): 121–36. http://dx.doi.org/10.15388/litera.2020.3.8.

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The paper aims to show some structural parallels between the concept of motion as developed by Parmenides (5th c. BC) and the expression of the phenomena of motion in the story A Solitary Voyage to the Island Cythera by the Greek writer M. Karagatsis (1908–1960). The novelette of M. Karagatsis is interpreted as a parmenidean “motionless motion” reflexion. It is argued that M. Karagatsis’s story is structurally and essentially related to the Parmenidean poem On Nature, treating the consideration of motion as one of the impossible properties of being; and more obviously refers to certain poems b

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22

Cordero, Nestor-Luis. "Où commence la «Voie de la Vérité» et où finit la «Voie de la Doxa» chez Parménide?" Peitho. Examina Antiqua 15, no. 1 (2024): 91–102. https://doi.org/10.14746/pea.2024.1.6.

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According to the “orthodox” version of Parmenides’ Poem, version generally accepted as vox dei, the “Way of Truth” begins in fragment 2 of the Poem (because fragment 1 is only a kind of introduction) and ends at verse 50 of fragment 8. The “Way of the Doxa”, on the other hand, begins at verse 51 of fragment 8 and ends at fragment 19. We believe it will not an be exaggeration to say that this text could be signed by most specialists interested in the Parmenidean philosophy, even the most eminent ones. Now, apart from a few words, this passage implicitly supposes a whole series of hypotheses, ge

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23

ROUSAKIS, EVANGELOS. "PARMENIDES AND THE HORSE OF IBYCUS. THE HIDDEN MEANING OF THE PERSONIFICATION AND ITS ROLE IN THE DIALOGUE OF THE PARMENIDES." ΣΧΟΛΗ Ancient Philosophy and the Classical Tradition XVIII, no. 1 (2024): 44–55. http://dx.doi.org/10.25205/1995-4328-2024-18-1-44-55.

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In 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.

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24

Lucarini, Carlo M. "Platone e gli Eleati (II)." Hyperboreus 23, no. 2 (2018): 224–43. https://doi.org/10.36950/oeyg4863.

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Plato gives two constrasting accounts of Zeno’s philosophical purposes in the Phaedrus and Parmenides. The Parmenides is more accurate in detail, and consequently it is more probable that Zeno intended to defend Parmenides’ teaching, as he is represented as doing in this dialogue, than to accumulate eristic contradictions for their own sake, as he is represented as doing in the Phaedrus. Plato seems to be aware that one of the main features of Socratism, dialectic reasoning, originates in Eleatism; also that the distinction between the sensible and intellegible worlds (another chief feature of

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25

Lo, Casto Claudia. "L'assenza dei sofisti e la presenza di Parmenide: una strategia esegetica di Plotino?" P.O.I. - Points of Interest 12 (June 7, 2023): 66–76. https://doi.org/10.5281/zenodo.14493759.

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Surprisingly, in the Enneads there are no references to sophists, neither in the form of criticism, nor as a partial recovery of philosophical doctrines potentially compatible (at least in part) with Plotinian metaphysics. Nevertheless, the parmenidean thought is instead recovered by Plotinus on several occasions (in particular in the tenth Ennead), although Plotinus performs an operation of distor-tion of Parmenides in a functional way to a vision of reality that is articulated by hypostases, attributing the identity of being and thinking (DK28B 3) to the fundamental structure of Nous. The pu

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26

Curd, Patricia Kenig, and Constance C. Meinwald. "Plato's Parmenides." Philosophical Review 102, no. 1 (1993): 85. http://dx.doi.org/10.2307/2185654.

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27

McPherran, Mark L. "Plato’s Parmenides." Ancient Philosophy 11, no. 2 (1991): 421–24. http://dx.doi.org/10.5840/ancientphil199111218.

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28

Benitez, E. E. "Plato’s Parmenides." Ancient Philosophy 13, no. 2 (1993): 410–13. http://dx.doi.org/10.5840/ancientphil199313211.

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29

Blackson, Thomas A. "Plato’s Parmenides." Ancient Philosophy 25, no. 1 (2005): 185–89. http://dx.doi.org/10.5840/ancientphil200525111.

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30

Peterson, Sandra, and R. E. Allen. "Plato's Parmenides." Philosophical Review 94, no. 3 (1985): 399. http://dx.doi.org/10.2307/2185007.

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31

Mulhern, Mary. "Plato’s ‘Parmenides’." International Studies in Philosophy 19, no. 3 (1987): 60. http://dx.doi.org/10.5840/intstudphil198719367.

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32

Husain, Martha. "Plato’s Parmenides." International Studies in Philosophy 20, no. 1 (1988): 102–3. http://dx.doi.org/10.5840/intstudphil198820143.

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33

Magee, Glenn A., and Constance C. Meinwald. "Plato's Parmenides." Classical World 86, no. 4 (1993): 356. http://dx.doi.org/10.2307/4351363.

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34

Husain, Martha. "Plato’s Parmenides." International Studies in Philosophy 25, no. 1 (1993): 97–98. http://dx.doi.org/10.5840/intstudphil199325199.

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35

Watson, Gerard. "Plato’s Parmenides." Philosophical Studies 31 (1986): 410–12. http://dx.doi.org/10.5840/philstudies1986/19873191.

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36

Sayre, Kenneth, and Constance C. Meinwald. "Plato's Parmenides." Noûs 28, no. 1 (1994): 114. http://dx.doi.org/10.2307/2215927.

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37

Schofield, Malcolm. "Coxon's Parmenides." Phronesis 32, no. 1-3 (1987): 349–59. http://dx.doi.org/10.1163/156852887x00190.

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38

Fronterotta, Francesco, and Claudia Maggi. "Plato’s Parmenides." International Journal of the Platonic Tradition 5, no. 2 (2011): 317–20. http://dx.doi.org/10.1163/187254711x589787.

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39

Matthews, Gareth B. "THE PARMENIDES." Classical Review 50, no. 2 (2000): 486–88. http://dx.doi.org/10.1093/cr/50.2.486.

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40

Curd, Patricia. "PLATO’S PARMENIDES." Classical Review 50, no. 2 (2000): 488–89. http://dx.doi.org/10.1093/cr/50.2.488.

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41

Romero, Gustavo E. "Parmenides Reloaded." Foundations of Science 17, no. 3 (2011): 291–99. http://dx.doi.org/10.1007/s10699-011-9272-5.

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42

Teloh, Henry. "Parmenides' Lesson: Translation and Explication of Plato's 'Parmenides'." Journal of the History of Philosophy 37, no. 3 (1999): 524–26. http://dx.doi.org/10.1353/hph.2008.0879.

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43

Brisson, Luc. "The Ontology of Parmenides According to Plato’s Parmenides." ORGANON 56 (2024): 53–64. http://dx.doi.org/10.4467/00786500.org.24.005.20207.

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For Proclus, the subject of Parmenides’ hypothesis is the One and the verb to be has an existen- tial meaning. Modern commentators acknowledge the existential function of the verb, but propose different subjects. I try to explain why I give a predicative function to the verb to be, giving the world as its subject, one being the predicate.

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44

Mazzara, Giuseppe. "Il doppio ruolo di Parmenide nel Parmenide di Platone: obiettare alla teoria delle idee e portarvi aiuto come un nuovo Zenone." Peitho. Examina Antiqua 15, no. 1 (2024): 187–208. https://doi.org/10.14746/pea.2024.1.11.

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Two of the greatest interpreters of Parmenides, Giovanni Casertano and Franco Ferrari, have given opposite interpretations of the role of the character of Parmenides. For Ferrari, Parmenides would only be a critic of ideas, as he equates them with their sensitive participants (thus, he could not be considered one of the prosopa of Plato). For Casertano, on the other hand, Parmenides expresses the ‘metaphysical’ aspects of ideas in accordance with the young Socrates’ discourse on the “prodigy” in the initial part of the dialogue. Neither of the two interpretations presents a Parmenides that rep

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45

Irfan, Ajvazi. "Fragments of Parmenides." Plato Books 1, Parmenides Philosophy (2022): 10. https://doi.org/10.5281/zenodo.6420644.

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Putting all of his faith in the power of abstract reason, Parmenides argues in his poem that genuine knowledge can only involve being, and that non-being is literally unspeakable and unthinkable. Using only the premise that "what is" is and what "is not" is not, he proceeds to deduce the nature of reality. The reality he arrives at bears no resemblance at all to the world we experience around us through our senses.     When starting out on a rational inquiry, according to Parmenides, there are only two logically coherent possibilities: either you begin your inquir

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46

Reinhardt, Isabella. "Parmenidean Resonances in Aeschylus’ Hymn to Zeus." Classical World 118, no. 1 (2024): 1–30. http://dx.doi.org/10.1353/clw.2024.a944554.

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ABSTRACT: This article examines Parmenidean resonances in the Hymn to Zeus of Aeschylus’ Agamemnon . The works exhibit four distinct similarities: the image of the road of thought, the blending of abstract and physical imagery, the changelessness of the object of knowledge in time, and a focus on correct language. These resonances endow Zeus with properties similar to those of Parmenides’ what-is, and illuminate the chorus’ epistemological uncertainty. Analysis of these references reveals an Aeschylus capable of adapting the language of contemporary presocratic thought. Aeschylus adopts Parmen

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47

Weiss, Yale. "Colloquium 1 Commentary on Cherubin." Proceedings of the Boston Area Colloquium of Ancient Philosophy 33, no. 1 (2018): 22–26. http://dx.doi.org/10.1163/22134417-00331p03.

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Abstract This commentary examines the interpretation of Parmenides developed by Rose Cherubin in her paper, “Parmenides, Liars, and Mortal Incompleteness.” First, I discuss the tensions Cherubin identifies between the definitions and presuppositions of justice, necessity, fate, and the other requisites of inquiry. Second, I critically assess Cherubin’s attribution of a sort of liar paradox to Parmenides. Finally, I argue that Cherubin’s handling of the Doxa, the section of Parmenides’ poem that deals with mortal opinion and cosmology, is unsatisfactory. I suggest that her reading may contradic

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48

Díaz Arroyo, José Luis. "Comentarios a los lugares del Poema de Parménides en el camino de Heidegger hacia los «pensadores del inicio»." HUMAN REVIEW. International Humanities Review / Revista Internacional De Humanidades 10 (October 4, 2021): 181–98. https://doi.org/10.37819/humanrev.v10i.871.

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Some contrasts will be shown around the places of the notion of selfhood in Poem of Parmenides between various texts by Martin Heidegger, with particular attention to what the forgetfulness of Parmenides' “word enigma” has in Sein und Zeit to have to do with the notion of Self elaborated there. Through the path to the “thinkers of the beginning”, distinguishing the questioning horizon of Plato’s dialogue from that of the Parmenides' Poem will lead us in turn to point out the different ways in which Heidegger thinks the same in the Parmenides' Poem.

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49

Díaz Arroyo, José Luis. "Comentarios a los lugares del Poema de Parménides en el camino de Heidegger hacia los «pensadores del inicio»." HUMAN REVIEW. International Humanities Review / Revista Internacional De Humanidades 10 (October 4, 2021): 181–98. https://doi.org/10.37819/revhuman.v10i.871.

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Some contrasts will be shown around the places of the notion of selfhood in Poem of Parmenides between various texts by Martin Heidegger, with particular attention to what the forgetfulness of Parmenides' “word enigma” has in Sein und Zeit to have to do with the notion of Self elaborated there. Through the path to the “thinkers of the beginning”, distinguishing the questioning horizon of Plato’s dialogue from that of the Parmenides' Poem will lead us in turn to point out the different ways in which Heidegger thinks the same in the Parmenides' Poem.

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50

Lewis, Frank. "Parmenides' Modal Fallacy." Phronesis 54, no. 1 (2009): 1–8. http://dx.doi.org/10.1163/156852808x375228.

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AbstractIn his great poem, Parmenides uses an argument by elimination to select the correct "way of inquiry" from a pool of two, the ways of is and of is not, joined later by a third, "mixed" way of is and is not. Parmenides' first two ways are soon given modal upgrades – is becomes cannot not be, and is not becomes necessarily is not (B2, 3-6) – and these are no longer contradictories of one another. And is the common view right, that Parmenides rejects the "mixed" way because it is a contradiction? I argue that the modal upgrades are the product of an illicit modal shift. This same shift, bu

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