Parménides: entre lingüística, literatura y filosofía

Bernabé, Alberto

doi:10.5771/9783896658081-47

Parmenide: Tra Linguistica, Letteratura E Filosofia. Parménides: Entre Lingüística, Literatura Y Filosfía 2019

DOI: 10.5771/9783896658081-47

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Parménides: entre lingüística, literatura y filosofía

Alberto Bernabé¹

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Cited by 4 publications

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“… 2 For example, Woodbury (1971); (1986); Owens (1975); Graeser (1977a); (1977b); Calvo (1977); Kraus (1987) 57–97; (2019); Škiljan (1998), especially 20–21; Barrett (2004); Vlastos (2008); Palmer (2009) 167–74; Marcinkowska-Rosół (2010) 53–59, 80–91, 128–30, 139–50; Gianvittorio (2013); Tor (2017) 203–08; Bernabé (2019a); Pulpito (2019); Di Iulio (2021); Mansfeld (2021) 211–16. It would be arbitrary to make any selection from the numerous further discussions devoted to certain lines in Reality that make (or have been taken to make) some reference to speaking (B2.7–8 (but see in section II on ϕράσαις); B6.1; 8.7–9, 34–36).…”

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“…We could also take τό … τό as demonstratives and ἐὸν as the subject of ἔμμϵναι: ‘it is necessary to say this and to think this: that Being is, etc.’; cf . Bernabé (2019a) 81 (reading τ<ϵ> νοϵῖν).…”

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“…Austin (1986) 12 (‘the entire elenchus operates within a framework of negative proof’); Sattler (2020) 93, 108–09. Bernabé observes the predominance of negative characterizations and sees in it a rhetorical strategy to underscore the non-traditional nature of Parmenides’ principle: Bernabé (2019a) 100–05; (2019b) 247–50.…”

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Language and doctrine in Parmenides’Way of Reality

Tor

2023

J. Hell. Stud.

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As early as Plato and as recently as current scholarship, readers of Parmenides have diagnosed tensions of one sort or another between his ontological views and the language through which he expresses those views. In the first instance, this article examines earlier claims for such tensions and argues that they are predicated on problematic assumptions concerning Parmenides’ ontological commitments or his strictures regarding the use of language. In the second instance, however, it argues that Parmenides’ Way of Reality does indeed confront us with tensions between language and doctrine, that these tensions are more pointed and sustained than scholars generally recognize and that they can be identified independently of specific or determinate elaboration of Parmenides’ precise ontological views. This analysis discloses a reflective preoccupation with, and a consistent attitude towards, the scope and limitations of human language. Parmenides persistently evinces his awareness that his description of what-is proceeds through expressive measures that are imported with difficulty from a different domain and, consequently, are limited, indirect and often figurative. The article closes by pointing to a meaningful (but partial) affinity between Parmenides and those Platonists who placed their own ultimate philosophical and ontological principle beyond the expressive reach of words.

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Language and doctrine in Parmenides’Way of Reality

Tor

2023

J. Hell. Stud.

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Une citation littérale de Mélissos dans le Sophiste de Platon

Cordero

2023

Elenchos

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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 commented or quoted author is. This is the case with Melissos in a passage of the Sophist (244b), where his name is not quoted, but an anonymous monistic philosopher expounds a literal quotation of the philosopher: ἓν μόνον ἔστιν (fr. B 8.1 DK).

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The Verb εἰμί and Its Benefits for Parmenides’ Philosophy

Alcocer Urueta

2023

Rhizomata

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Parmenides believed that he had found the most reliable way of theorizing about ultimate reality. While natural philosophers conceptualized phenomenal differences to explain cosmic change, Parmenides used the least meaningful but most versatile verb in Ancient Greek to engage in a purely intellectual exploration of reality – one that transcended synchronous and asynchronous differences. In this article I explain how the verb εἰμί was useful to Parmenides in his attempt to overcome natural philosophy. First, I argue that the Eleatic philosopher regarded νοεῖν and εἶναι as equivalent because εἰμί-clauses enabled him to express arguably any conceivable content without providing significant additional meaning. I then show that Parmenides’ concept of being implies the present tense and the imperfective aspect but is grounded in the lexical content of the verb εἰμί, which entails no inherent temporal limits. This explains why ἔστι, ἐόν, and εἶναι could be used to indicate unbounded actuality, regardless of whether these forms represented lexical predicates or auxiliaries for predication. Finally, I maintain that the suitability of εἰμί for talking about all kinds of things without introducing temporal limits allowed Parmenides to avoid what he saw as two mistakes made by natural philosophers: identifying ultimate reality with something that cannot cover the full extent of thought and confusing actuality with present occurrence.

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Parménides: entre lingüística, literatura y filosofía

Cited by 4 publications

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Language and doctrine in Parmenides’Way of Reality

Language and doctrine in Parmenides’Way of Reality

Une citation littérale de Mélissos dans le Sophiste de Platon

The Verb εἰμί and Its Benefits for Parmenides’ Philosophy

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