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Abstractsparkles

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This annotated bibliography provides a comprehensive overview of English studies on Parmenides, highlighting key arguments, interpretations, and scholarly contributions. It includes critical analyses of significant fragments of Parmenides' work, assessing the implications of their readings within philosophical discourse. The bibliography underscores the thematic exploration of mortality and transcendence in Parmenides' philosophy while presenting the evolution of scholarly thought on his contributions to metaphysics.

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Key takeawayssparkles

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  1. Parmenides' fragment B3 challenges the notion of Doxa, questioning its inclusion in the realm of Truth.
  2. The paper destabilizes established interpretations of Parmenides, particularly regarding the nature of Being and thought.
  3. Parmenides presents a monistic view where Being is identical with thought, disallowing the existence of non-being.
  4. The distinction between Truth (Aletheia) and Opinion (Doxa) remains central to understanding Parmenides' philosophical project.
  5. The work emphasizes the importance of logical structure in Parmenides' arguments, advocating for a rigorous analysis of his methodology.

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Our only source for the verses 1-28 is Sextus Empiricus, Against the logicians, VII, 111; verses 29-30 are also contained in Simplicius Commentary on De Caelo (On Aristotle's 'On the heavens') book III, p. 557, 20 ff.; Simplicius is the only source for the verses 31-32). Sextus gives the most ancient commentary on Parmenides' Proem (op. cit. VII, 112-114): "(112) In these words Parmenides is saying that the "mares" that carry him are the non-rational impulses and desires of the soul, and that it is reflection in line with philosophical reason that is conveyed along "the famed road of the goddess". This reason, like a divine escort, leads the way to the knowledge of all things. His "girls" that lead him forward are the senses. And of these, he hints at the ears in saying "for it was being pressed forward by two rounded wheels," that is the round part of the ears, through which they receive sound. (113) And he calls the eyes "daughters of Night," leaving the "house of Night," "pushed into the light" because there is no use for them without light. And coming upon "much-punishing" Justice that "holds the corresponding keys" is coming upon thought, which holds safe the apprehensions of objects. (114) And she receives him and then promises to teach the following two things: "both the stable heart of persuasive Truth," which is the immovable stage of knowledge, and also "the opinions of mortals, in which there is no true trust"-that is, everything that rests on opinion, because it is insecure. And at the end he explains further the necessity of not paying attention to the senses but to reason. For he says that you must not "let habit, product of much experience, force you along this road to direct an unseeing eye and echoing ear and tongue, but judge by reason the argument, product of much experience, that is spoken by me". So he too, as is evident from what has been said, proclaimed knowledgeable reason as the standard of truth in the things that there are, and withdrew from attention to the senses." (pp. 24-25) From: Sextus Empiricus, Against the Logicians, Translated and edited by Richard Bett, Cambridge: Cambridge University Press 2005. "The fragments of Parmenides are an important monument of Greek poetry at the end of the sixth or the beginning of the fifth century B.C. In time they cannot be far removed from Pindar's Pythian x, which was written in 498, or from his Pythians VI and XII, which were written in 490. With these flights of lyrical genius the poem has little in common, but it belongs to the same age, and it has suffered from being too often considered either in isolation as a contribution to truth or as an episode in purely philosophical poetry. But it presents questions to the literary critic which have little direct relation to its metaphysics; and particularly in the Proem Parmenides attempts a manner of writing so unusual that it is easy to dismiss it as an eccentricity of a philosopher attempting a task for which nature had not equipped him. But Parmenides was a careful and singularly exact writer, and the composition of his Proem no doubt cost him as much pains as the exposition of reality which it precedes. In it he had something to say of great importance, and he adopted a remarkable method to which Greek poetry presents hardly any parallel. The origins of his method have been studied, but a knowledge of them does not explain either what he meant to say or what his contemporaries would see in his words. If we can understand what the Proem meant in the thought of his time, we may Critical Notes on the Fragments of Parmenides (First Part) https://www.ontology.co/parmenides-fragments-one.htm

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References (155)

  1. See G.S. Kirk and J.E. Raven, The Presocratic Philosophers, Cambridge 1954, pp. 268-269.
  2. See W.K.C. Guthrie, A History of Greek Philosophy, vol. ii, Cambridge 1965, p. 97 note 1.
  3. By Proclus (in Parm. 1. 708. 16-17) who almost certainly found the lines, which he mistakenly referred to Being, in an anthology.
  4. So Proclus, in Tim. 1. 345. 15-16.
  5. Thus Clement, Strom. 2. 336. 16-17; Diogenes Laertius 9.22;
  6. Plutarch, adv. Colot. 1114 d-e; and Sextus Empiricus, adv. math. 7. Ill and 114.
  7. See L. Tarán, Parmenides, Princeton 1965, pp. 51-53.
  8. See B8.9-11.
  9. Moellendorff 1959, 2.208-9; Mansfeld 1964, ch. 11; Marcovich 1965, col. 249;
  10. Stokes 1971, 111-27.
  11. Baeumker, Clemens. 1890. Das Problem der Materie in der griechischen Philosophie: Eine historisch-kritische Untersuchung. Munster: Aschendorff.
  12. Bernays, Jacob. 1885 [1850]. "Heraclitea." In Gesammelte Abhandlungen. Edited by H. Usener. Vol. 1, 1-108. Berlin: Wilhelm Herz.
  13. Burnet, John. 1930 [1892].
  14. Early Greek Philosophy. 4th ed. London: Adam & Charles Black.
  15. Calogero, Guido. 1977 [1932]. Studi sull'Eleatismo. New ed. Florence: "La Nuova Italia" Editrice.
  16. Cherniss, Harold. 1935. Aristotle's Criticism of Presocratic Philosophy. Baltimore: Johns Hopkins University Press.
  17. Coxon, A. H. 1986. The Fragments of Parmenides. Assen: Van Gorcum.
  18. Diels, Hermann. 1897. Parmenides Lehrgedicht. Berlin: Georg Reimer.
  19. Giannantoni, Gabriele. 1988. "Le Due 'Vie' di Parmenide." La Parola del Passato 43: 207-21.
  20. Gigon, Olof. 1935. Untersuchungen zu Heraklit. Leipzig.
  21. Graham, Daniel W. 2002a. "Heraclitus and Parmenides." In Caston and Graham 2002, 27-44.
  22. Guthrie, W.K.C. 1962-1981. A History of Greek Philosophy. 6 vols. Cambridge: Cambridge University Press.
  23. Hegel, G.W.F. 1971. Werke. Edited by Eva Moldenhauer and Karl Markus Michel. Vol. 18, Vorlesungen über die Geschichte der Philosophie. Frankfurt am Main: Suhrkamp.
  24. Hölscher, Uvo. 1968. Anfänglisches Fragen. Göttingen: Vandenhoek & Ruprecht.
  25. KR = Kirk, G. S., and J. E. Raven. The Presocratic Philosophers. Cambridge: Cambridge University Press, 1957.
  26. Kranz, Walther. 1916. "Über Aufbau und Bedeutung des parmenideischen Gedichtes." Sitzungsberichte der königlichen preussischen Akademie der Wissenschaften 1148-76.
  27. Mansfeld, Jaap. 1964. Die Offenbarung des Parmenides und die menschlichen Welt. Assen: Van Gorcum.
  28. Marcovich, Miroslav. 1965. "Herakleitos." In Paulys Encyclopädie der classischen Altertumswissenschaft. Edited by G. Wissowa et al., Supplementband 10. Stuttgart: Druckenmüller.
  29. Nehamas, Alexander 2002. "Parmenidean Being/Heraclitean Fire." In Caston and Graham 2002, 45-64.
  30. Patin, Alois. 1899. Parmenides im Kampfe gegen Heraklit. Leipzig: B. G. Teubner.
  31. Reinhardt, Karl. 1916. Parmenides und die Geschichte der griechischen Philosophie. Bonn: Friedrich Cohen.
  32. Stokes, Michael C. 1971. One and Many in Presocratic Philosophy. Washington: Center for Hellenic Studies.
  33. Tarán, Leonardo. 1965. Parmenides. Princeton, NJ: Princeton University Press.
  34. Ueberweg, Friedrich. 1920. Grundriss der Geschichte der Philosophie. Edited by Karl Praechter. 1st Part. 11th ed. Berlin: Ernst Friedrich Siegfried und Sohn.
  35. Verdenius, W. J. 1942. Parmenides: Some Comments on His Poem. Groningen: J. B. Wolters.
  36. Vlastos, Gregory. 1955a. "On Heraclitus." American Journal of Philology 76: 337-78.
  37. Wilamowitz-Moellendorff, Ulrich von. 1959 [1931-1932].
  38. Der Glaube der Hellenen. 2 vols. 3rd ed. Basel: Benno Schwabe.
  39. Windelband, Wilhelm. 1894. Geschichte der alten Philosophie. Munich: C. H. Beck.
  40. Zeller, Eduard. 1919-1920. Die Philosophie der Griechen in ihrer geschichtliche Entwicklung. Edited by Wilhelm Nestle. Part 1, University Press, 1965), 175-181.
  41. Michael C. Stokes, One and Many in Presocratic Philosophy (Washington, DC: Center for Hellenic Studies, 1971), 127-137.
  42. See G. E. L. Owen, "Plato and Parmenides on the Timeless Present", in A. P. D. Mourelatos. ed. The Pre-Socratics: A Collection of Critical Essays (Garden City, NY: Anchor/Doubleday, 1974). I cannot discuss Owen's views in detail here.
  43. Tarán, Parmenides. 181.
  44. For interpretations of Parmenides' similar to the one that I suggest, see the following: W. K. C. Guthrie, A History of Greek Philosophy, vol. 2 (Cambridge: Cambridge University Press, 1965), 29: Felix M. Cleve, The Giants of Pre-Sophistic Greek Philosophy: An Attempt to Reconstruct their Thought (The Hague: Martinus Nijhoff. 1965), 531; and Peter Geach, Providence and Evil (Cambridge: Cambridge University Press, 1977). 53-54. None of these authors develops a detailed interpretation.
  45. The question of Parmenides' view of time (exemplified by disputes over fragment 8.5) is a thorny one. In G. S. Kirk, J. E. Raven, and M. Schofield, The Presocratic Philosophers (2nd ed.; New York: Cambridge University Press, 1983), Schofield writes, for
  46. Thales, Anaxagoras ( = Anaximander), Anaximenes, Empedocles, Pythagoras, Socrates, Plato.
  47. Shahrastani; 253, 13.
  48. F. Altheim and R. Stiehl, Porphyrios und Empedokles, Tübingen, 1954, p. 9.
  49. Cf. Altheim/Stiehl, pp. 8-19.
  50. See Porphyrii philosophi Platonici opuscula tria, recog. A. Nauck, Lipsiae 1860.
  51. Shahrastani, Kitab al-Mital wan Nihal, ed. Cureton, London 1846, transl. by Haarbriicker, Halle 1850-51 (=Shahrastani). [See also the French translation: Livre des religions et des sectes, translated by Daniel Gimaret, Guy Monnot, Jean Jolivet, Louvain, Peeters, 1986- 1993 (two volumes)]
  52. Korab-Karpowicz, W. Julian. 2017. The Presocratics in the Thought (2) G. E. L. Owen, 'Eleatic Questions', Classical Quarterly NS X (1960), pp. 84-102, above, pp. 48-81; W. R. Chalmers, 'Parmenides and the Beliefs of Mortals', Phronesis V (1960), pp. 5-22. (3) All fragments of Parmenides are quoted from Diels-Kranz, Fragmente der Vorsokratiker (Berlin 1951).
  53. J. Burnet, Early Greek Philosophy (London 1930), p. 185.
  54. C. M. Bowra, 'The Proem of Parmenides', Classical Philology XXXII, 2 (1937), pp. 97-112.
  55. Cf. Aristotle, Met. A5 986 b 18.
  56. ---. 1996. "Parmenides on Thinking Being." Proceedings of the Boston Area Colloquium in Ancient Philosophy no. 12:125-151. With a commentary by Stanley Rosen, pp. 152-162. Reprinted in: G. Reschnauer (ed.), Frügriechisches Denken, Göttingen: Vandenhoeck & Ruprecht, 2005, pp. 227-251.
  57. "At the end of one of his studies of Parmenides Heidegger wrote: "The dialogue with Parmenides never comes to an end, not only Bibliography
  58. Barnes, J. (1982), The Presocratic Philosophers (revised single volume edition), London: Routledge Solmsen, F. (1971), "The Tradition about Zeno of Elea Re- examined", Phronesis 16: 116-141
  59. Palmer, J. (2004), "Melissus and Parmenides", Oxford Studies in Ancient Philosophy 26: 19-54
  60. Palmer, J. (2009), Parmenides and Presocratic Philosophy, Oxford: (11) For Brown, 'startling' (216). Works cited: Brown, L., 'Being in the Sophist: A Syntactical Enquiry' ['Enquiry'], Oxford Studies in Ancient Philosophy, 4 (1986), 49-70. 'The Verb "to be" in Greek Philosophy: Some Remarks' ['Verb'], in S. Everson (ed.), Language (Companions to Ancient Thought, 3; Cambridge, 1994), 212-236.
  61. Kahn, C., 'A Return to the Theory of the Verb be and the Concept of Being' ['Return'], Ancient Philosophy, 24 (2004), 381-405.
  62. Maly, Kenneth. 1985. "Parmenides: Circle of Disclosure, Circle of Possibility." Heidegger Studies / Heidegger Studien no. 1:5-23. "This essay attempts to present Heidegger's reading of Parmenides, focusing on the lecture course of 1942-43, the lecture The End of Philosophy and the Task of Thinking (1966), and the Zahringen Seminar (1973). It shows (a) Heidegger's dealing seriously with the texts of Greek philosophy, (b) his grappling with the issue of metaphysics, (c) the new possibility for philosophical thinking that his reading of the Greeks offers, and (d) his engagement in the (41) I have learned much from A.P.D. Mourelatos, The Route of Parmenides (New Haven and London 1970), 136 ff., but prefer an interpretation that is a bit more superficial.
  63. Cf. my paper cited above, n. 17, 274. [Cf. J. Mansfeld, "Bad World and Demiurge: A 'gnostic' Motif from Parmenides and Empedocles to Lucretius and Philo", in M. J. Vermaseren and Roel B. Broek (eds.), Studies in Gnosticism and Hellenistic Religions Presented to Gilles Quispel on the Occasion of his 65th Birthday, Leiden 1981, repr. as Study XIV in Id., Studies in Later Greek Philosophy and Gnosticism, CS 292, London 1989), 273 n. 29.]
  64. Although I am as a rule opposed to Wortphilologie, I wish to remined the reader of the importance of this term in Aristotle's Rhetoric.
  65. Rhet. 1.1.1355a4-6, Since it is evident that artistic method is concerned with pisteis and since pistis is a sort of demonstration [apodeixis] (*) (45) See above, n. 27.
  66. ---. 2005. "Minima Parmenidea." Mnemosyne no. 58:554-560. Reprinted in J. Mansfeld, Studies in Early Greek Philosophy: A Collection of Papers and One Review, Leiden: Brill 2018, pp. 177- 184. Critical and exegetical notes on on the following Fragments from Hermann Diels, Walther Kranz (eds.), Fragmente der Vorsokratiker:
  67. A Handicap Fr. B1.22-3a;
  68. A Subject Fr. B2 1-5; 3. A Way B6.3;
  69. Changing Place and Colour B 8.38-41.
  70. ---. 2008. "A crux in Parmenides fr. B 1.3 DK." In In pursuit of "Wissenschaft". Festschrift für William M. Calder III zum 75. Geburtstag, edited by Heilen, Stephan [et al.], 299-301. Hildesheim: Georg Olms.
  71. Jaap Mansfeld proposes to read διὰ παντός in the fragment 1.3 DK instead of πάντ' ἄστη.
  72. ---. 2015. "Parmenides from Right to Left." Études platoniciennes no. 12:1-14.
  73. Mourelatos (ed.), The Pre-Socratics. A Collection of Critical Essays, Garden City: Anchor Press, 1974; second revised edition: Princeton: Princeton University Press, 1993, pp. 312-349. Contents: Returning to Elea: Preface and Afterword to the revised and expanded edition (2008) XI-L; Part I. The route of Parmenides: a study of word, image, and argument in the Fragments: Use of Greek and treatment of philological and specialized topics LIII; Abbreviations used in Part I LVII-LIX; 1. Epic form 1; 2. Cognitive quest and the Route 47; 3. The vagueness of What-is-not 74; 4. Signposts 94; 5. The bound of reality 115; 6. Persuasion and fidelity 136; 7. Mind's commitment to reality 164; 8. Doxa as acceptance 194; 9. Deceptive words 222; Appendix I. Parmenides' hexameter 264; Appendix II. Interpretations of the Subjectless esti 269; Appendix III. The meaning of kré and cognates 277; Appendix IV. Text of the Fragments 279; Supplementary list of works cited in Part I. 285; Part II. Thee supplemental essays; Abbreviations used in Part II 297; 10. Heraclitus, Parmenides, and the naive metaphysics of things 299; 11. Determinacy and indeterminacy, Being and Non- Being in the Fragments of Parmenides 333; 12. Some alternatives in interpreting Parmenides 350; Part III. The scope of naming: Gregory Vlastos (1907-1991) on B.38 and related issues (Essay not previously published: "Names" of being in Parmenides, by Gregory Vlastos 367; Indexes to Parts I-III 391-408.
  74. "My own aim has been to steer a middle course, keeping three points in sight: (a) Parmenides' relation to the epic tradition; (b) the deep and central involvement of his thought in the sequence of Greek philosophy from Thales to Plato; (c) the supra-historical dimension of the concepts, problems, and arguments in the poem. The book is not intended as a commentary on the fragments. For this one must still turn to Hermann Diels' Parmenides' L.ehrgedicht (Berlin, 1897) and to the two more recent commentaries: Mario Untersteiner's Parmenide: testimonianze e frammenti (Florence, 1958) and Leonardo Taran's Parmenides: Λ Text with Translation, Commentary and Critical Essays (Princeton, 1965). The most up-to- date, comprehensive account of the various interpretations of individual lines and passages will be found in the Italian revision of Zeller's history of Greek philosophy: E. Zeller-R. Mondolfo, La filosofia dei Greci nel suo sviluppo storico, Part I, 3, "Eleati," ed. G. Reale (Florence, 1967), pp. 165-335.
  75. David J. Furley, "Notes on Parmenides", in E.M. Lee et al., Exegesis and Argument: Studies in. Greek Philosophy Presented to Gregory Vlastos (Assen, 1973), pp. 1 -15; W.K.C. Guthrie, A History of Greek Philosophy, vol. II (Cambridge, 1965);
  76. G.S. Kirk and J.E. Raven, The Presocratic Philosophers (Cambridge, 1957);
  77. A.P.D. Mourelatos, The Route of Parmenides (New Haven, 1970);
  78. G.E.L. Owen, "Eleatic Oiteslions", Classical Quarterly, N.S. vol. 10 (1960), pp. 85 -102;
  79. Michael C. Stokes, One and Many in Presocratic Philosophy (Cambridge, Mass., I 971.
  80. Owen, pp. 90-91.
  81. L. Tarán, Parmenides (Princeton 1965) 250. The Reinhardt- Deichgraber position is supported by H. Schwabl, "Zur Theogonie bei Parmenides und Empedokles," WS [Wiener Studien] 70 (1957) 278-289.
  82. O'Brien, Denis. 1993. "Non-Being in Parmenides, Plato and Plotinus: a Prospectus for the Study of Ancient Greek Philosophy." In Modern Thinkers and Ancient Thinkers, edited by Sharples, Robert W., 1-26. London: University College London Press. English version of "Le non-être dans la philosophie grecque: Parménide, Platon, Plotin", in Pierre Aubenque (ed.), Études sur le Sophiste de Platon, Napoli: Biblipolis 1991, pp. 317-364.
  83. ---. 2000. "Parmenides and Plato on What is Not." In The Winged Chariot: Collected Essays on Plato and Platonism in Honour of L.M. de Rijk, edited by Kardaun, Maria and Spruyt, Joke, 19-104. Leiden: Brill.
  84. "Plato, in writing the Sophist, "did not consider it beneath his dignity to return to the great Parmenides" . Any reader of Plato's dialogue must therefore do likewise. But whose Parmenides should we return to? If modern interpretations of the Sophist are legion, so too are the reconstructions that are currently on offer, from modern scholars, of the fragments of Parmenides. Which one should we take on board? Two names in particular stand out. Miss G. E. M. Anscombe was a close associate of Wittgenstein, and is generally acknowledged as one of the leading philosophers of her day. Professor W. K. C. Guthrie was a pupil of F. M. Cornford, and is the only historian of ancient philosophy who has had both the knowledge and the ambition to undertake a history of Greek philosophy that would rival the great work of Eduard Zeller.(2) Both scholars therefore have impeccable credentials. Both have written on Parmenides.(3) One or other or both, one might surely think, will have been able to recover from the extant fragments ideas that will make sense of the criticisms of Parmenides that loom so large in Plato's Sophist." (p. 19) (2) See Guthrie (1962-1981). Sadly, Guthrie did not live to complete his majestic enterprise; the last volume takes us only as far as Aristotle. Cf. Zeller (1844) and (1919-1920). Gomperz (1896-1909) is too chatty to be a serious rival.
  85. Guthrie (1965) 1-80. Anscombe (1969), reprinted in Anscombe (1981) 3-8. Cf O'Brien (1987) 206 n. 25. Miss Anscombe goes so far as to entitle the first volume of her Collected papers (1981) From Parmenides to Wittgenstein. Obviously therefore she does not consider her contribution on Parmenides to be a mere πáρπεργον." Works cited Anscombe, G. EM. (1969) 'Parmenides, Mystery and Contradiction', Proceedings of the Aristotelian Society n.s. 69 (1968-9): 125-132.
  86. --(1981) The Collected Philosophical Papers of G. E. M. Anscombe, vol. I, From Parmenides to Wittgenstein (Minneapolis) 3-8.
  87. Gomperz, T. (1896-1909) Griechische Denker, Eine Geschichte der Antiken Philosophie, 3 vols (Leipzig).
  88. Guthrie, W. K. C. (1962-1981) A History of Greek Philosophy, 6 vols (Cambridge).
  89. ---(1965) A History of Greek Philosophy, vol. ii, The Presocratic Tradition from Parmenides to Democritus (Cambridge).
  90. O'Brien, D. (1987) Études sur Parménide, sous la direction de Pierre Aubenque, tome I, Le Poeme de Parménide, Texte, Traduction, Essai Critique "en collaboration avec Jean Frère pour la traduction française" (Paris).
  91. Zeller, E. (1844) Die Philosophie der Griechen, Eine Untersuchung iiber Charackter, Gang und Hauptmomente ihrer Entwicklung. (Leipzig).
  92. The results of Coxon's re-examination of N have been corroborated by L. Tarán, Gnomon 49 (1977) 656, n. 15, [review article of Mourelatos, The Route of Parmenides] who has himself inspected the Ms. (24) In most of these passages (for example, in all the instances of the formula listed by West on Hes. Th. 32) the plural participles designate the objects of knowledge; this point should be of interest to those who maintain that the subject of ἐστί throughout Parmenides is "the objects of discourse or inquiry" (e .g., J. Barnes, The Presocratic Philosophers [London 1982) 163; G. E. L. Owen, "Eleatic Questions," CQ n.s. 10 [1960] 84-102 = D. J. Furley and R. E. Allen, Studies in Presocratic Philosophy II [London 1975] 48-8
  93. I). If my restoration of παν τὸ ἐον is accepted at B 1.3, it can be resupplied as object of εἰδότα: 'the road which bears the man who knows [all that exists] over all that exists'.
  94. See Guthrie, Hist. Gk. Phil. I, 408, n. 2 , and II, 23f. (26) I wish to thank Professors A. T . Cole, R. L. Fowler, D. R. Shackleton Bailey, and R. J. Tarrant for their criticisms and suggestions.
  95. Pellikaan-Engel, Maja. 1974. Hesiod and Parmenides. A New View of Their Cosmologies and on Parmenides Proem. Amsterdam: Adolf Hakkert. Contents: Chapter I: Why an approach to Parmenides from Hesiod 1; Chapter II: Hesiod's cosmology, Theogony 116-33 11; Chapter III: Hesiod, Theogony 736-66 19; Chapter IV: Hesiod's Truth 39; Chapter V: Some substitutions of certain Hesiodic concepts in the proem of Parmenides. The route of Parmenides 51; Chapter VI: Excursus of the other interpretations of the route of Parmenides 63; Chapter VII: Parmenides's Truth 79; Chapter VIII: Parmenides' cosmology 87; Summary 101; Bibliography 104; Curriculum vitae 110. "Summary. Research is made into the texts of Parmenides and Hesiod. Points of comparison between the proem of Parmenides and Hesiod Theogony 736-66 lead to attach similar meanings to the similar terms "chaos" and "house of Night" (Chapt. I). An analysis of the contents of the texts leads to the conclusion that the image in Parmenides' proem with regard to the Heliades, who have left the
  96. Perry, Bruce Millard. 1983. Simplicius as a Source for and an Interpreter of Parmenides, Washington University. Ph.D thesis available at ProQuest Dissertation Express, order number: 8319442. Contents: Acknowledgments IV; Special Abbreviations V; Introduction 1; Chapter I. Plato and Parmenides 11; Chapter II. Aristotle and Parmenides 33; Chapter III. Parmenides in the Later Tradition 52; Chapter IV. Simplicius on Parmenides 87; Conclusion 257; Bibliography 271; Appendix A. Translations 278; Appendix B. Quotations from Parmenides 409; Appendix C. Verses, Variant Readings 416; Appendix D. Index Locorum 440-442.
  97. "A systematic study of Simplicius's interpretations of all the
  98. Pulpito, Massimo, and Spangenberg, Pilar, eds. 2019. ὁδοὶ νοῆσαι. Ways to Think. Essays in Honour of Néstor-Luis Cordero. Bologna: Diogene Multimedia. Contents of the First Section "Parmenides":
  99. Enrique Hülsz -Bernardo Berruecos: Parménides B1.3: una nueva enmienda 31; 2. Serge Mouraviev: Ersatz de vérité et de réalité? ou Comment Parménide (B 1, 28-32) a sauvé les apparences (avec la collaboration épistolaire de Scott Austin †2014) 61; 3. José Solana Dueso: Mito y logos en Parménides 87; 4. Nicola Stefano Galgano: Parmenide B 2.3: dall'esperienza immediata del non essere alla doppia negazione 101; 5. Michel Fattal: Raison critique et crise chez Parménide d'Élée 113; 6. Alexander P. D. Mourelatos - Massimo Pulpito: Parmenides and the Principle of Sufficient Reason 121; 7. Livio Rossetti: Mondo vero e mondo falso in Parmenide 143;
  100. Fernando Santoro: A Lua, Vênus e as Estrelas de Parmênides 155;
  101. Chiara Robbiano: Just being: un-individualized. An interpretation of Parmenides DKB16 and a glance at empirical research 167; 10. Jaap Mansfeld: Parmenides on Sense Perception in Theophrastus and Elsewhere 177; 11. Lambros Couloubaritsis: Réinterprétation de l'eon de Parménide dans l'éclairage du Papyrus de Derveni 193; 12. Giovanni Cerri: Parmenide in Lucrezio (Parm. B 12, 3-6 -Lucr. 1, 19-21) 207; 13. Manfred Kraus: William of Moerbeke's Translation of Simplicius' On De Caelo and the Constitution of the Text of Parmenides 213-231.
  102. Quarantotto, Diana. 2016. "Aristotleʼs way away from Parmenidesʼ way. A case of scientific controversy and ancient humor." Elenchos no. 37:209-228.
  103. Abstract: "In Physics Α, Aristotle introduces his science of nature and devotes a substantial part of the investigation to refuting the Eleatics' theses, and to resolving their arguments, against plurality and change. In so doing, Aristotle also dusts off Parmenides' metaphor of the routes of inquiry and uses it as one of the main schemes of his book. Aristotle's goal, I argue, is to present his own physical investigation as the only correct route, and to show that Parmenides' "way of truth" is instead both wrong and a sidetrack. By revisiting Parmenides' metaphor of the route, Aristotle twists it against him, distorts it and uses this distortion as a source of fun and of some mockery of Parmenides himself. Thereby, Physics Α gives us a taste of Aristotle's biting humour and of his practice of the "virtue" of wit (eutrapelia)."
  104. Raven, John Earle. 1948. Pythagoreans and Eleatics. Cambridge: Cambridge University Press.
  105. An Account of the Interaction Between the Two Opposed Schools During the Fifth and Early Fourth Centuries B.C. Contents: Preface VII-VIII; Part I. I. Introduction 1; II. Aristotle's evidence 9; III. Parmenides 21; IV: Pythagoreanism before Parmenides 43; V. Zeno of Elea 66; VI. Melissus 78; Part II. VII. Post-Zenonian Pythagoreanism 93; VIII. The nature of matter 101; IX. The One 112; X: The One and numbers 126; XI. Cosmology (a) Analysis 146; (b) Synthesis 164; XII: Conclusion 175; Appendix 188; Index 195-196.
  106. "Plato and Parmenides on the Timeless Present", in The Pre- Socratics, ed. A. P. D. Mourelatos (Garden City, NY: Anchor Press, 1974) 271-292 (= The Monist 50 [1966] 317-340).
  107. ---. 1989. "Heraclitus and Parmenides on What Can Be Known." Revue de Philosophie Ancienne no. 7:157-167. Reprinted in Thomas M. Robinson, Logos and Cosmos: Studies in Greek Philosophy, Sankt Augustin: Academa Verlag 2010, pp. 32- 40. "In this paper I wish to argue that Parmenides and Heraclitus, despite (11) Gregory Vlastos, "The Third Man Argument in the Parmenides," Philosophical Review 63 (1954): 329, 342. Kenneth M. Sayre, Parmenides' Lesson (Notre Dame, IN: University of Notre Dame Press, 1996), 60, 62, 95. Robert Turnbull, The Parmenides and Plato 's Late Philosophy (Toronto: University of Toronto Press, 1998), 19, 23, 39. Kelsey Wood, Troubling Play: Meaning and Entity in Plato's Parmenides (Albany: SUNY, 2005), 1-2, 74, 85.
  108. Rohatyn, Dennis Anthony. 1971. "A Note on Parmenides B 19." Apeiron.A Journal for Ancient Philosophy and Science no. 5:20-23.
  109. "Hershbell (1) presents compelling evidence combined with sound reasoning for his contention that Fr. 16 does not belong in 'The Way of Opinion (or Seeming)' but rather in 'The Way of Truth' portion of Parmenides' poem. With as much justice I think it is possible to Cf. Karl Reinhardt, Parmenides und die Geschichte der griechischen Philosophie (second edition) Frankfurt 1959), 39-42; Leonardo Taran, Parmenides: A Text with Translation, Commentary, and Critical Essays (Princeton 1965), 95-7; Montgomery Furth, 'Elements of Eleatic Ontology', Journal of the History of Philosophy 6 (1968), 119; A.P.D. Mourelatos, The Route of Parmenides (New Haven 1970), 100-2;
  110. G.E.L. Owen, 'Plato on Not-Being', in Gregory Vlastos, ed., Plato: A Collection of Critical Essays I, Metaphysics and Epistemology (Garden City, NY 1971), 225-6; Michael C. Stokes, One and Many in Presocratic Philosophy (Washington 1971), 131; David Furley, 'Notes on Parmenides, in E.N. Lee, A.P.D. Mourelatos, and R.M. Rorty, eds., Exegesis and Argument: Studies in Greek Philosophy Presented to Gregory Vlastos (New York 1973), 12-14; Jonathan Barnes, The Presocratic Philosophers (London 1982), 166; David Gallop, Parmenides of Elea: Fragments (Toronto 1984), 23-8;
  111. Scott Austin, Parmenides: Being, Bounds, and Logic (New Haven 1986), 97; A.H. Coxon, The Fragments of Parmenides (Assen 1986), 198-200; Richard J. Ketchum, 'Parmenides on What There Is', Canadian Journal of Philosophy 20 (1990), 171-3 and 184-6; Richard D. McKirahan, Jr., Philosophy Before Socrates (Indianapolis 1994), 167; and Patricia Curd, The Legacy of Parmenides: Eleatic Monism and Later Presocratic Thought (Princeton 1998), 76-7.
  112. Santillana, Giorgio de. 1970. "Prologue to Parmenides." In Reflections of Men and Ideas, 82-119. Cambridge: M.I.T. University Press.
  113. Parmenidean Being reveals itself as "three-dimensional extension pure and absolute" (ibid.), which was conceived as the ultimate substratum of all things." [N.]
  114. Santoro, Fernando. 2011. "Ta Sēmata: On a Genealogy of the Idea of Ontological Categories." In Parmenides, 'Venerable and Awesome' (Plato, Theaetetus 183e), edited by Cordero, Néstor-Luis, 233-250. Las Vegas: Parmenides Publishing. Summary: "My hypothesis is that some figures of speech, like catalogs, present in the sapient epics of Hesiod and Homer, as well as figures emerging from a discursive field of veracity belonging to the newborn fifth century forensic rhetoric, helped build the originality of Parmenides' categorical ontological language. Especially for the characteristics of Being, presented in fragment B8 as signals: σήματα. I would also like to add to these elements of language, the early physicists' (φυσικῶν) interest in limits (περάτων). With these genealogic views, we can speculate about some important parameters of ontological categories such as subordination, attribution, and opposition."
  115. Santos, José Gabriel Trindade. 2011. "The Role of "Thought" in the Argument of Parmenides' Poem." In Parmenides, 'Venerable and Awesome' (Plato, Theaetetus 183e), edited by Cordero, Néstor-Luis, 251-270. Las Vegas: Parmenides Publishing. Summary: "It is my aim in this paper to analyze the role played by "thought" in the argument of Parmenides' Poem. The relevance of the "thought" theme in Greek philosophical tradition has long been recognized. In Parmenides it implies approaching the study of reality through the experience of thought in language. As knowledge is to the known, thought is to being. Their identity dominates Parmenides' argument in the Way of Truth, persisting in later relevant conceptions as Platonic ἐπιστήμη and Aristotelian "active intellect." "
  116. ---. 2013. "For a non-predicative reading of « esti » in Parmenides, the Sophists and Plato." Méthexis.International Journal for Ancient Philosophy no. 26:39-50. Abstract: "The absence of grammatical subject and object in Parmenides' "it is/it is not" allows the reading of the verbal forms not as copulas but as names, with no implicit subject nor elided [*] J. H. M. M. Loenen, Parmenides, Melissus, Gorgias; a reinterpretation of Eleatic philosophy (Assen 1959),
  117. F. M. Cornford, "Parmenides' two ways" Classical quarterly 27 (1933) 103. (17) 17
  118. Loenen, p. 99.
  119. Schofield, Malcolm. 1970. "Did Parmenides Discover Eternity?" Archiv für Geschichte der Philosophie:113-135.
  120. "Mr. J. E. Raven ascribes to Parmenides the-doctrine that 'past and future are alike meaningless, the only time is a perpetual present time'(1). And this is the orthodox view(2).
  121. M. Heidegger, "Protocole," [Martin Heidegger, "Protocole dʼun séminaire," trans. Jean Lauxerois and Claude Roël, in Questions IV, Paris, 1976], p. 77.
  122. Sedley, David. 1999. "Parmenides and Melissus." In The Cambridge Companion to Early Greek Philosophy, edited by Long, Anthony Arthur, 113-133. Cambridge: Cambridge University Press.
  123. "In each of the two passages discussed below, the indisputably correct reading is given by Diels as editorial conjecture, when in fact for each there is manuscript authority." (p. 33) [The text of Parmenides is B12.4]
  124. ---. 1985. "Textual Notes on Parmenides' Poem." Hermes.Zeitschrift für Klassische Philologie no. 113:362-366. Philological remarks on the following fragments: 1,10, 1,24, 1,30, 2,3f; 6,4f; 6,5-6; 8,1, 8,28, 8,38, 12,2, 12,3.
  125. Siegel, Rudolph E. 1962. "Parmenides and the Void. Some Comments on the Paper of Thomas S. Knight " Philosophy and Phenomenological Research no. 22:264-266.
  126. "In his paper, T. S. Knight came to the conclusion that Parmenides did not simply deny the existence of a void, a physical vacuum, but also questioned the existence, the reality of the sensible world. It might be open for discussion if the poem of Parmenides can be considered as a treatise on such highly abstract thinking as discussed by T. S. Knight.(1) One may rather assume, as others have done, that Parmenides and other pre-Socratic philosophers expressed with the Greek word 'To Hen,' the 'one,' a more concrete astronomical idea, the cosmos. In a paper on 'The Paradoxes of Zeno' (2) I tried to explain that the word 'one' might express: the mathematical point, the atom, and even the cosmos. Its respective meaning should be taken from the entire context."
  127. Thomas S. Knight, "Parmenides and the Void," Philosophy and Phenormenological Research, Vol. XIX, No. 4 (June 1959), pp. 524- 528.
  128. Rudolph E. Siegel, "The Paradoxes of Zeno; Some Similarities to Modern Thought," Janus, XLVIII 1-2, 1959, pp. 24-47.
  129. Sisko, John E. 2014. "Anaxagoras and Empedocles in the shadow of Elea." In The Routledge Companion to Ancient Philosophy, edited by Warren, James and Sheffield, Frisbee, 49-64. New York: Routledge. "If Anaxagoras and Empedocles advance their theories in response Gods, Demons, and Symbols of Ancient Mesopotamia (Austin, 1992), 182-4.
  130. For arguments in favour of the solar trajectory of Parmenides' journey, see W Burkert, 'Das Proomium des Parmenides und die Katabasis des Pythagoras', Phronesis 14 (1969), 1-30, following W. Kranz, 'Uber Aufbau und Bedeutung des Parmenideischen Gedichtes', Sitzungberichte der Konig/ichen Preussischen Akademie der Wissenschaften 47 (1916), 1158-76. For a semantic rebuttal of Kranz's hypothesis, see Tarán, Parmenides (Princeton, 1965), 23. (5) Or katabasis; see the thorough discussions in Burkert (n. 4) and in P. Kingsley, In the Dark Places of Wisdom (Shaftesbury, 1999), 58ff.
  131. Stein, Howard. 1969. "Comments on 'The thesis of Parmenides'." Review of Metaphysics no. 22:725-734.
  132. See Denniston, Greek Particles [second edition, Oxford: Clarendon Press 1954], p. 169.
  133. ---. 1971. One and Many in Presocratic Philosophy. Washington: Center for Hellenic Studies. Reprint: Lanham: Rowman & Littlefield, 1986.
  134. Preface V-VI; Contents: I. Aristotle and the Analysis of Unity and Plurality 1; II. The Milesians 24; III. Xenophanes 66; IV. Heraclitus 86;
  135. V. Parmenides and Melissus 109; VI. Empedocles 153; VII: Zeno of Elea 175; VIII. One-Many Problem in Atomism 218; IX. Miscellaneous Presocratic Contexts 237; X. Conclusion 249; Appendix: Parmenides B8.7-12 253; Abbreviations 258; Bibliography 259; Notes 267; Index of Passages 341; General Index 347-355.
  136. "Having decided to treat of Parmenides separately from Heraclitus, we must turn to consider the role of unity, and of the one-many antithesis, in Parmenides' thought, and the kind(s) of unity and plurality that he had in mind. We must also consider whether a question of "what is one" being or becoming many arises in Parmenides' argument. It seems clear that the function of the one- many antithesis in this, the first extant European piece of atemporal eternity and by the tenseless "is" that expresses it." (pp. 43-44)
  137. "Plato and Parmenides on the Timeless Present," The Monist 50 (1966), pp. 317-40. For references to earlier scholars who have defended this interpretation cf. my Parmenides (Princeton: Princeton Univ. Press, 1965), p. 175, n. 1.
  138. "The 'Eternity' of the Platonic Forms," Phronesis 13, (1968), 131-44 and God Time Being (Oslo 1970, Symbolae Osloenses. Fasc. Supplet. 23).
  139. Melisso, Testimonianze e frammenti (Firenze: La Nuova Italia Editrice, 1970), PP. 45-59, esp. 56-57 and 58-59.
  140. Cf. Melissus 30 B 2. The fragments of the presocratics are cited from H. Diels-W. Kranz, Die Fragmente der Vorsokratiker (Berlin: Weidmannsche Verlagsbuchhandlung, 1951-52).
  141. Tarrant, Harold. 1976. "Parmenides B1.3: Text, Context and Interpretation." Antichthon no. 10:1-7.
  142. ---. 1983. "The Conclusion of Parmenides' Poem." Apeiron.A Journal for Ancient Philosophy and Science no. 17:73-84.
  143. "In Apeiron 13 (1979) p. 115 P. J. Bicknell assigns Parmenides B4 to the closing lines of the work, following the illusory account of the physical world; he relates its references to processes of separation and combination (lines 3-4) to some kind of 'cosmic cycle' which
  144. ---. 2008. Parmenides, Cosmos, and Being. A Philosophical Interpretation. Milwaukee: Marquette University Press. Contents: Acknowledgments 6; 1. The Poem and its legacy 9; 2. The Heart of Truth 23; 3. Esti, Being and Thinking 31; 4. The signs of Being 43; 5. Doxa: mixture vs. partition 61; 6. Aletheia and Doxa: the human and the divine 77; Appendix: translation of the Fragments 89; Selected bibliography 99: Index of names 107; Index of topics 109. "Indeed, given the plurality of themes and intentions effective in the second part of the poem, the simple, unqualified use of the Doxa seems altogether misleading. In view of this, the presentation undertaken above discerned four distinctive perspectives on Doxa: (1) Understanding the deceptive human conjectures and demonstrating their error (8.53-9).
  145. Presenting an appropriate positive Doxa that rests on a mixture of both forms instead of their separation, thus counteracting the deception (8.60 ff.).
  146. Portraying the genesis of the deceptive opinions, the divergences of which are traced back to differences in the perceptual apparatus (16).
  147. Giving (in the Aletheia) an ontological evaluation and rejecting the deceptive opinions by demonstrating their path to be the "third (non-) way" (6, 7). (pp.79-80)
  148. ---. 2011. "Parmenidean Dualisms." In Parmenides, 'Venerable and Awesome' (Plato, Theaetetus 183e), edited by Cordero, Néstor- Luis, 289-308. Las Vegas: Parmenides Publishing. Summary: "The poem of Parmenides is systematically composed of dual structures. The part of Aletheia establishes an opposition between Being and Non-Being, but also an "identity" between Being and Thinking; the part of Doxa attempts to give an account of the relation between the two forms of Light and Night; finally, it is the duality of the two parts of the poem themselves that poses the question of their own relation. I attempt to explore the character and role of these dualisms, and especially their impact on the traditional perception of Parmenides as a rigorous "monist." "
  149. Thom, Paul. 1986. "A Lesniewskian Reading of Ancient Ontology: 325.
  150. ---. 1962. "Parmenides B2, 3." Mnemosyne no. 15:237. "Much ingenuity has been spent on the question as to what is the subject of ἔστιν in Parmenides B 2,3 (and 8,2), but even the most recent attempts, such as that made by G. E. L. Owen in C.Q. 10 (1960), 95, are far from convincing. My own suggestion (Parmenides, 32), that the subject is reality in the sense of the total of things, has not met with much approval. I now believe that the clue to the solution of this problem is to be found in B 8, 51 ἀμφὶς ἀληθείης. If Truth is the subject of the goddess' discourse, it is by implication the subject of ἔστιν." (p.237)
  151. ---. 1977. "Opening Doors (Parm. B 1, 17-18) " Mnemosyne no. 30:287-288.
  152. "After Dike has removed the bar (5), the doors open spontaneously at the approach of the divine maidens." (pp. 287-288)
  153. Wiersma, [Notes on Gree Philosophy] Mnemosyne IV 20 (1967), 405 rightly points out that this idea has to be supplied from the context.
  154. ---. 1980. "Opening Doors Again." Mnemosyne no. 33:175. In my note on Parmenides B 1, 17-8 in this journal, IV 30 (1977), 287-8, I forgot to refer to K. J. McKay, Door Magic Epiphany Hymn, CQ [Classical Quarterly] 17 (1967), 184-94, who discusses Callim. H. 2, 6 in connection with Hom. Epigr. XV 3-5 and other texts." (p. 175)
  155. Vick, George R. 1971. "Heidegger's Linguistic Rehabilitation of Parmenides' 'Being'." American Philosophical Quarterly no. 8:139- 150. Reprinted in: Michael Murray (ed.), Heidegger and Modern Philosophy, New Haven: Yale University Press, 1978 pp. 204-221. "It is a fairly well-known fact that Martin Heidegger has defended Parmenides' account of Being, (1) but the strategy of his complex semantic and etymological arguments for the meaningfulness of Parmenides' type of discourse on Being is unknown to the great majority of philosophers in Britain and America(2) -indeed is virtually unnoted even within the phenomenological-existential school (in part, perhaps, because of the abstruse character of both his
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What does the 2019 annotated bibliography reveal about interpretations of Parmenides?add

The bibliography indicates ongoing debates about Parmenides' fragment B3's categorization within 'Truth' or 'Doxa', suggesting divergent scholarly interpretations especially since 1835.

How does Parmenides approach the relationship between Being and thought?add

Parmenides formulates the relationship through the propositions that thinking and being are synonymous, emphasizing that 'what is not' cannot be thought.

What difficulties arise in translating Parmenides' ideas about existence?add

Translating Parmenides involves complexities due to the absence of explicit subjects in his statements, affecting interpretations of 'is' and 'is not'.

What cosmological insights does Parmenides contribute according to the bibliography?add

The bibliography records Parmenides' contributions to understanding lunar phases and suggests connections to earlier beliefs while challenging traditional dualities.

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The annotated bibliography traces Parmenides' logical structure and monism as foundational to subsequent philosophical developments, notably in Neoplatonism and Aristotelian thought.

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