The Fragments of Parmenides: A Critical Text With Introduction and Translation, the Ancient Testimonia and a Commentary

The Fragments of Parmenides: A Critical Text With Introduction and Translation, the Ancient Testimonia and a Commentary

Language: English

Pages: 476

ISBN: 1930972679

Format: PDF / Kindle (mobi) / ePub

 Edited with New Translation by Richard McKirahan

With a New Preface by Malcolm Schofield

This book is a revised and expanded version of A.H. Coxon's full critical edition of the extant remains of Parmenides of Elea—the fifth-century B.C. philosopher by many considered "one of the greatest and most astonishing thinkers of all times." (Karl Popper) Coxon's presentation of the complete ancient evidence for Parmenides and his comprehensive examination of the fragments, unsurpassed to this day, have proven invaluable to our understanding of the Eleatic since the book's first publication in 1986. This edition, edited by Richard McKirahan and with a new preface by Malcolm Schofield, is released on the 100th anniversary of Coxon's birth. 
This new edition for the first time includes English translations of the testimonia and of any Ancient Greek throughout the book, as well as an English/Greek glossary by Richard McKirahan, and revisions by the late author himself. The text consists of Coxon's collations of the relevant folios of manuscripts of Sextus Empiricus, Proclus and Simplicius and includes all extant fragments, a commentary, the testimonia, a complete list of sources, linguistic parallels from both earlier and later authors, and the fullest critical apparatus that has appeared since Diels’ Poetarum Philosophorum Fragmenta (1901). The collection of testimonia includes the philosophical discussions of Parmenides by Plato, Aristotle and the Neoplatonists, most of which had been omitted by Diels. The introduction discusses the history of the text, the language and form of the poem, Parmenides’ use and understanding of the verb ‘to be’, his place in the history of earlier and later philosophy and the biographical tradition. In the commentary Coxon deals in detail with both the language and the subject matter of the poem and pays full attention to Parmenides’ account of the physical world. The appendix relates later Eleatic arguments to those of Parmenides. 

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ὂν ἕν [‘Being is one’]) is the same as the Whole. But if Being is whole, as Parmenides himself says in comparing it to a sphere (fr. 8, 43–45), it must have a centre and extremes and therefore parts. In this case it may have the unity of a whole of parts but it is not the One itself, which (since it cannot be many) must be without parts. We may say then either that Being has unity as an attribute and is one as a whole of parts, or that it is not a whole at all. But in the former case Being is not

φῶτα | Hes. op. 792 4 | τῇ πιθόμην Ι 453 | πᾶν δ᾿ ἦμαρ φερόμην Α 592 5 ἅρμα τιταίνων | Β 390 γέρων δ᾿ ὁδὸν ἡγεμόνευεν | ω 225 6 ἀπιόντος ἵει χαλκήρε᾿ ὀιστύν | Ν 650 | αὐλῶν συρίγγων τ᾿ ἐνοπήν Κ13 θῆλυς ἀυτή | ζ 122 7 | ἐντέταται, δοιαὶ Ε 728 δινωτοῖσι λέχεσσι | Γ 391 7–8 σπερχομένη, τοίων γὰρ ἐπείγετο χέρσ᾿ ἐρετάων ν 115 8 | κύκλου ποιητοῖο Ψ 340 | ὤμων ἀμφοτέρωθεν Ψ 628 ὁπότε σπερχοίατ᾿ Ἀχαιοὶ | … φέρειν Τ 317–318 9 προλποῦσ’ εὐώδεα Κύπρον | H. Aphr. V, 66 Νυκτὸς ἐρεμνῆς οἰκία δεινὰ | Hes.

πῶς λέγεις; Ξένος. ὅταν τις αὐτῶν φθέγξηται λέγων ὡς ἔστιν ἢ γέγονεν ἢ γίγνεται πολλὰ ἢ ἓν ἢ δύο, καὶ θερμὸν αὖ ψυχρῷ (243b5) συγκεραννύμενον ἄλλοθί πῃ διακρίσεις καὶ συγκρίσεις ὑποτιθείς, τούτων, ὦ Θεαίτητε, ἑκάστοτε σύ τι πρὸς θεῶν συνίης ὅτι λέγουσιν; … (243d6) λέγω γὰρ δὴ ταύτῃ δεῖν ποιεῖσθαι τὴν μέθοδον ἡμᾶς, οἷον αὐτῶν παρόντων ἀναπυνθανομένους ὧδε · φέρε ὁπόσοι θερμὸν καὶ ψυχρὸν ἤ τινε δύο τοιούτω τὰ πάντ᾿ εἶναί φατε, τί ποτε (243e1) ἄρα τοῦτ᾿ ἐπ᾿ ἀμφοῖν φθέγγεσθε, λέγοντες ἄμφω καὶ

in the opening of his work On Nature he writes in the following manner: (213, 9) “The mares that carry me … genuine conviction” (fr. 1, 1–30). “But do you keep … is still left” (fr. 7, 2–7). [112] (214, 19) In these verses Parmenides says that (214, 20) the irrational impulses and appetites of the soul are the mares that are carrying him, and that he is proceeding on the renowned way of the goddess, [namely] contemplation through philosophical reason, which reason, like a divine escort, guides

πολύδηριν ἔλεγχον ἐξ ἐμέθεν ῥηθέντα. 183 TESTIMONIA [137–139 This very man, then, as is evident from what he said, (215, 15) proclaimed cognitive reason to be the standard of truth in things that are and abandoned what the senses observe. ALEXANDER OF APHRODISIAS (cf. also tt. 33a, 36, 40, 42, 207, 208) 137. Commentary on Aristotle’s Metaphysics 306, 28–307, 3 Hayduck (ad 1009b12) (306, 28) He proves that Parmenides too held these opinions [by quoting the words] in which he says, “For as

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