![]() The way of δόξα is the way that unknowledgeable humans (εἰδότες οὐδέν) generally proceed, which they forge for themselves (πλάττοναι), their heads at once here and at once there (δίκρανοι) (DK 28 B6 4-6). The goddess then reveals to Parmenides the perils of a Third Way, the way of δόξα. ![]() The Second Way, the goddess warns, that which could not possibly be, ὡς χρεών ἐστι μὴ εἶναι – non-Being, is impassable to humans. ![]() In Parmenides’ poem, the goddess Ἀληθεία initially alludes to two ways of inquiry (ὁδοὶ διζήσιος). Charles Kahn (1969: 702) once asked, “what problems did Parmenides inherit from his predecessors to which his own doctrine of “Being” might be a response?” We might ask, though, to what extent was Parmenides responding not to the established problems of his predecessors but to the emerging problem of his successors, the Sophists? Where the Milesians, particularly Thales, Anaximander, and Anaximenes, enquired into the γένεσις and φθορά/ὄλεθρος (the emerging and perishing) of τὰ ἐόντα (what-is), Parmenides brought τὸ ἐόν (Being) into the region of the ἕν (One) συνεχές (cohering), ἀγένητον (without emerging), and ἀνώλεθρον (without perishing). Parmenides represents a significant rupture in the development of early Greek thought. ![]() “Parmenides and the Sophists Online Workshop” 3rd-4th Novemberĭaniel W. ![]()
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