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1

PARMENIDES' REVELATION

100%
Blandzi S.
Przegląd Filozoficzno-Literacki
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2008
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vol. 6
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issue 2-3(20)
439-459
EN
The author shows that in Parmenides' approach, Aristotelian division of being and the truth still does not exist (i.e. being as presence or an object in general, individual or universal; the truth as the value of the judgement), because for the Eleat the word being only means the truth. This word is the name of the truth as a transcendent nature (resp. essence) in general. In his poem, Parmenides, for whom the truth is the only being, praises and describes the existence of the truth (identified with what truly is or with pure being par exellence) in opposition to the multitude of opinions (appearances of the truth and being). Parmenides' poem is the testimony and account of experience (of existence) of the Truth as Being itself and the experience of its normative force as transcendent nature. This Parmenidean 'aletheism' allows us to understand how Plato's theory of eternal truths ever appeared (Ideas, or Forms, as norms and paradigms of nature, cognition, and action), as well as the importance of Parmenides himself for Neoplatonism.
2

WHOLE-PART DILEMMA: A COMPOSITIONAL UNDERSTANDING OF PLATO’S THEORY OF FORMS

80%
Park S. S.
Organon F. medzinárodný časopis pre analytickú filozofiu
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2022
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vol. 29
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issue 2
246 – 267
EN
In this paper, I suggest a way of resolving the whole-part dilemma suggested in the Parmenides. Specifically, I argue that grabbing the second horn of the dilemma does not pose a significant challenge. To argue for this, I consider two theses about Forms, namely, the oneness and indivisibility theses. More specifically, I argue that the second horn does not violate the oneness thesis if we treat composition as identity and that the indivisibility thesis ought to be reinterpreted given Plato’s later dialogues. By doing so, I suggest a compositional understanding of Plato’s theory of Forms, which can resolve the whole-part dilemma.
3

PLATO'S PARMENIDES AND REPUBLIC AS THE ORIGINS OF PLOTINUS' THEORY OF THE 'ONE'

80%
Labuda P.
Filozofia (Philosophy)
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2007
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vol. 62
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issue 1
1-13
EN
The subject of the paper is Plotinus' theory of the 'One'. The motif to work on the issue was the need of a systematic treatment of this problem, still missing in the writings of Slovak historians of philosophy. The intention of the paper is the presentation, analysis and critical interpretation of the remarkable origins of Plotinus' theory. The paper deals further with the question of the sources of Plotinus' theory of the 'One' in Plato. The introductory general theoretical reflections on the origins of Plotinus' theory (the first part of the paper) is followed by a detailed text analysis of the books 6 and 7 of Plato's Republic (the second part) and by the analysis of the first and second hypotheses of the second part of the dialogue Parmenides (the third part of the paper).
4
Content available remote

WAS PARMENIDES AN EVENTIST?

80%
Koj L., Leszczynska D.
Analiza i Egzystencja. Czasopismo Filozoficzne
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2005
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issue 1
131-138
EN
The aim of the article is to present the main theses of Parmenides in a formalized language including 3-argument predicate D as a primitive term. Term D is interpreted as a ternary relation of action between events. Apart from the predicate D, the vocabulary of the proposed language involves the vocabulary of the language of classical propositional logic and basic terms of non-fregean logic: non-fregean identity and quantification bounding propositional variables. This language is explicitly eventistic in its character. It has already found numerous applications in analyses concerning eventistic ontology in a strict line. Realisation of the described project allowed the authors to examine and expose the expressive power of their language. It occurred that the standpoint of ontological monism may be adequately reconstructed in a language including the concept of action between events.
5

HEIDEGGER A PARMENIDES

70%
Leško V.
Filozofia (Philosophy)
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2017
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vol. 72
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issue 5
357 – 370
EN
Heidegger has been concerned with Parmenides throughout his lifetime. It was for him a sort of philosophical program which yielded remarkable results. During 1922 – 1973 he aimed at a closely examination of Parmenides doctrine of being which for him was the milestone of the development of the Western ontology and logic. The paper is focused on Heidegger writing Moira (1952) and his lecture Time and being. The analysis of the two should show the importance of Heidegger’s “silent conversation” with Parmenides. As a result of this analysis the author’s view is confirmed according to which Heidegger’s seeking to answer the question of being (Seinsfrage) did not yield the anticipated results. The reason is that Parmenides investigated the being of beings alone, putting aside the being itself. Heidegger’s suggestion about Parmenides being the first in Western thought who speaks about being is thus invalid. Parmenides was concerned with the existence as the one. And that is definitely not the issue of Heidegger ś interest.
6
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TRANSMISSION OF MYSTICAL LIGHT FROM GREEK CHRISTIAN EAST TO THE WEST

61%
Blandzi S.
Konštantínove listy
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2021
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vol. 14
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issue 1
59 - 64
EN
Plato’s and Aristotle’s investigations based on the very concept of wisdom and the relationship between sophia and saphia lead us to the metaphysics of light, developed later in Christian thought and neoplatonism, the beginnings of which we observe in the early Greek thinkers and authors and exegesis writers of books that are the foundation of various religions. The metaphor of light permeates the entire Mediterranean philosophical and mystery reflection from Parmenides and Plato to Pseudo-Dionysius the Areopagite. First and foremost light was the essential element in the philosophy of Pseudo-Dionysius Areopagite who provided Christian thought with rich presuppositions and themes. His metaphysics of light contained imagery that inspired Abbot Suger, the builder of first French gothic cathedral in Saint Denys abbacy. Suger applied the Dionysian vision and transformed mystical wisdom into the real world. The main purpose of the article is to highlight the gnostic aspect of the reflection on the light in the writings of Pseudo-Dionysius.
7

HEIDEGGER A GRÉCKI MYSLITELIA

61%
Leško V.
Filozofia (Philosophy)
|
2013
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vol. 68
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issue 3
194 – 204
EN
The paper deals with Heidegger’s separating the pre-socratic thinkers (namely Heraclitus and Parmenides) from the other Greek philosophers in his lecture What is philosophy? The reason is to be seen in that the former still lived in harmony with the original Greek conceiving of Being. Since Plato and Aristotle the philosophers have been gradually forgetting the Being and concentrated exclusively on existence (Dasein). However, this Heidegger’s hypothesis is not supported by any profound philosophical researches. He is searching for a philosophical answer to his own philosophical question in the lecture, an answer which he never found. Therefore, in his later writings he gave up trying to resolve the question of Being.
8

FINK A HEIDEGGER PŘI ČETBĚ PARMENIDA

61%
Blecha I.
Filozofia (Philosophy)
|
2019
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vol. 74
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issue 6
427 – 439
EN
Eugen Fink and Martin Heidegger met in 1966 to read Heraclitus. The differences between their conceptions led to significant differences in their commentaries. Fink considered the term of “fire” as the fundamental term in Heraclitus՚ philosophy because it reminded him of his concept of “the world”, while Heidegger focused on the concept of logos and saw in Heraclitus՚ work an attempt to connect the concealed and the unconcealed aspects of Being, which are accessible to man. Similar differences in their views can be found also in their reading of Parmenides. Fink evaluates Parmenides in a more or less standard way and rebukes him for defining being as a counterpart to absolute non-Being. Thus, he considers him as one of the thinkers who have brought confusion rather than clarity to the tradition of the question of Being. On the other hand, Heidegger puts Parmenides (due to the specific translation of the terms noein and einai) in the tradition of Anaximander and Heraclitus, that means among those thinkers who rightly understand the relationship of thinking and Being as an attunement to the openness of the world. In the course of these analyses Heidegger himself begins to abandon the strict duality of “beings and Being” as well as the concept of “ontological difference” and is inclined towards the original phenomenological understanding of the links between the concealed and the unconcealed, between the manifest and the hidden.
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