I reread the ever-vexatious 'Parmenides'...my view of it is basically now this: that the dialogue ends up saying yes, There is a One, but it cannot be a predicable One, it is relational and built on the possibility of similitude rather than any palpable monad or similitude between monads, but there is somehow a One subtending everything...in other words, Plato agrees with Parmenides more than Zeno. This would be the obvious conclusion without the craziness of the second half, but I read that in a literary or dramatic way. Parmenides is old, has achieved fame, and Socrates is saying, Parmenides, why do you not restate your well-known ideas. Ina sense, Parmenides feels challenged, feels like he has to 'show he still has it', and therefore works the subject into the ground, proving his eristic virtuosity, not really refuting himself but saying to Socrates, "OK, you wanted the old guy to prove himself here I am"--also there is a Zen or puzzling sense of the old thinker asking himself riddles, realizing the provisional nature of even his own heartfelt assumptions, nut not abandoning them, I do not read this though as an abandonment of the one, an endorsement of Zeno, or an auto-deconstruction in the part of Parmenides.
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In *Zero: The History of a Dangerous Idea,* Charles Seife argues that Parmenides' conception of the One is the result in part of his (and all other Greek thinkers) fear and rejection of the number 0. In refusing infinity in the realm of numbers, they impeded the discovery of calculus. Plato is certainly deliberate in dramatizing Parmenides as one who realizes the provisional nature of his thought. To Kingsley, Plato appropriates and murders (!) Parmenides in his dialogues. . .
It certainly is a very complex attitude,although i kind of got the impression that whereas the mathematical One was rejected, the relational One was not, but that the relational One came very close to the deconstruction of the mathematical One. Still, Seife is correct in that the greeks (and ROmans) totally rejected zero.....
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