Parmenides by Plato (PDF)

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This book was converted from its physical edition to the digital format by a community of volunteers. You may find it for free on the web. Purchase of the Kindle edition includes wireless delivery.

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⭐You can get Plato online for free, but Parmenides is not a dialogue you want to just read any translation.Gill’s translation is (according to my Plato professor) one of the best.Her introduction was worth the price of admission. She offers cogent analyses of the text, bit by bit, as well as putting the story in context and making some sense of what is otherwise a bewildering barrage of arguments.

⭐Most people have probably never heard of Parmenides, but his influence on Western philosophy is indelible. Plato’s entire philosophy was guided by Parmenides, who Plato considered the ‘grandfather’ of philosophy.Even though much of Parmenides writings and ideas are gone, his poem “On Nature” is the crux of his philosophy, and is still regarded as the textbook on the nature of reality.

⭐It is FREE! How can free be bad!!!!! THANK YOU!

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⭐Item delivered on time, was as described

⭐The same book in Greek is 208 pages WITH the translation to Modern Greek from Ancient Greek, EVERYONE in this world has a right to see it with a clear vision and study it without the prologue of 293 pages. THAT is democracy!

⭐Parmenides seems to have thought that different ways of approaching the one were contradictory… however, every approach that Parmenides takes towards the 1 is legitimate at the same time. i see three different approaches in his theory; a trinity:1 is beyond being and non being. one dimensional it does not exist, nor is it within time, and yet we can speak of it as though it ‘existed’. as being. speaking of the ideal 1 we may say that it has no inside nor outside. even to say that it ‘is’ 1 is to give it being. and yet it is beyond being. some may say that ideal 1 transcends being and transcends the 1 that ‘is’. with ideal 1 it is impossible to say it ‘is’ 1 or it ‘is’ called 1. ideal 1 ideally is nameless. it cannot be named. if it could be named we could say it ‘is’ 1. since it has no being we can also say that it has no ‘non’ being. falling into conventions/words i say that ideal 1 is beyond name and form. it is the point at the center of the eye. and yet that is only metaphorical. ideal 1 has no point nor location nor extension. it is just 1. 1 dimensional. its 1 dimension is 1. and yet since 1 has no being nor non being we are unable to say that 1 ‘is’ 1. but keeping things simple we are forced to say just 1. there is only 1 ideal 1.1 is not, the second circle from the pupil of the eye is absolute zero, complete nothingness and in an abstract way this too is 1 in virtue of its ‘non’ existence. it does not exist in any way, but metaphorically is a double circle within a circle. emptiness of emptiness. its only potential is that it conceals the ideal 1, otherwise the absolute zero does not exist, nor could it be anything to exist.1 is and yet 1 isn’t. this is the outer circle of the eye and is emptiness or being. it is possible to say that in emptiness not a thing exists and that being is only an appearance. however a time comes in the spiritual path when one is able to say that all is real. all truly exists. this true reality can be spoken of as being or non-being depending on ones mood. however it cannot be denied any longer that things do exist. zero becomes 1. all things become 1. the screen is 1, each pixel on the screen is 1. each word on the screen is 1, as is each letter that each word is made of, as is the sentence 1 and each paragraph 1 and this essay 1. all is 1 and yet each 1 is part of a collection. 1 ‘is’ 1 implies being and wherever there is being we find a multiple or compounded 1. uncompounded ideal 1 does not exist in nature. everything is a collection of particles or energy. a wave is 1, a particle is 1. each 1 in the universe has a use or purpose. a function. every single 1 has a name in the mind of God, or a word or collection of words associated with it. so we say that word or logos imbues all things. the 1 that is has being and derives its individuality in virtue of the ideal 1. from which all units or singulars gain their uniqueness and individuality. it is also interesting that every 1 is ‘framed’. it exists within a frame and every 1 has a frame that deliniates its individuality/1ness.all three expressions of 1 form a trinity. the monad is 1 ideally and is beyond existence and non existence. it is just 1. the dyad (2) is a combination of the untouchability of the 1 with being. therefore it is once united to being no longer ideally 1 and is touched. that which has no extension or form except 1 has entered being and generated it and has combined with extension. from the union of 1 with being we find generated the all. every 1 gains its inspiration from the ideal 1.we find that that which is generated/being is compounded unlike 1 in its pristine aloneness which is uncompounded.we can say that 1 in its various permutations is still 1, whether compounded or uncompounded. all of the above can be said to be a seeking to understand God. though strictly speaking 1 is not God, 1 is just 1. since 1 is the ultimate (and yet ideally has no position nor extension) people like to speak of God. it can however be said that i am 1, an ant is 1, this computer is 1, unbelief is 1. all is 1.parmenides has the most remarkable exposition of the 1 that i have ever come across, but i’m not sure whether he realized the truth of all his possible assertions concerning the 1. wrong perhaps in a few little details, but stunningly aware of the nature of 1. in all its variety of is/isnt and neither.it seems to me as clear as day that a buddha is uniquely 1, just as an ant or flea is uniquely 1, or God is uniquely 1. but this uniqueness is also a sharing in the universal inspiration of the ideal 1. the 1 ideal is the inspiration for all immanent 1’s. we can say that a woman is 1, or a man is 1, or that people ‘are’ 1. i believe that 1 is consciousness, therefore a pebble is conscious, just a robot or any machine is 1 and so conscious. singularity is the mark of consciousness. a single 1 is conscious, all consciousness is 1.good is 1, evil is 1, both are 1… but still we need to live and act out a life that corresponds with the good life. to live unskillfully is to suffer.i am convinced that Plotinus’s idea of the demi-urge is wrong. he was compelled to believe that 1 does not express itself in more than 1 way. only as 1 and that ‘being’ united to 1 means 2. however i would say that 1 is expressed in a mysterious way. it is on the one hand utterly transcendent and alone and yet on the other hand expresses itself as the All. and furthermore it expresses itself on one level as absolute nothingness, or absolute zero. that is however an outer expression and not the utter simplicity of the 1 or point at the core of ‘things’ (non existence/existence). i call it a point, but it isn’t. a point exists in multiple dimensions. a circle in its own right can as well as a point be called 1. i don’t believe in a demi-urge because i believe in the threefold symbology of the human eye as revealing the aspect of 1 and the aspects of 1.even space itself is a compounded 1, a compound of four dimensions and so subject to decay and influence. if we say that compounded things are impermanent we have to recognise that being itself (a more basic aspect of God… his nature) is not compounded, as 1, however in its appearances it is compounded. parmenides speaks of parts. others speak of compounds. he says that if (i would say when) 1 ‘is’ then it necessarily has parts and is a ‘whole’. to say that God ‘is’, or ‘he who is’, is to speak of a compounded 1. a 1 united to being.i believe that this little book is very precious and will i hope continue to be a source of inspiration and truth for millennia to come. to me one of the most inspiring books i have ever read. as important as the bible in its revealing of ultimate truth of The 1. i will try to get Gill’s translation in hardback.i hope this is helpful.Tom.

⭐Every translation, how excellent it may appear, is automatically an interpretation based on: Equal by equal. This means that the translator puts into his product a “truth” conditioned by the world that surrounds him. This includes the knowledge he gained from having extensively studied the subject.However the Greek masters of the philosophía taught to overcome this restriction by what Plato calls in Phaidros (81a) the pleasurable (phaidros) practice of dying (meléte thanátou). It satisfies what I call the first cognition principle, which was the essence of the unwritten philosophía that got lost in the 6th century and was ever since ignored for the interpretation of the written philosophía, which cannot be understood without the unwritten one:Conciousness and the five senses can be expanded by the practice of dying.Ignoring this cognition principle provides a very distorted interpretation of Parmenides and all masters of the philosophía including Pythagoras, Socrates, Plato, etc.. Plato calls the deployment of the expanded senses for gaining unconditioned self-knowledge (gnósis) sophrosýne (Gorgias, 491e-492 c). He connects it in Charmides (164a-d) with gnósis and in Protagoras (332a-334c) with sophía (wisdom). He writes in Critias (164d-165a):For I would almost say that self-knowledge is the very essence of sophrosýne and in this I agree with him who dedicated the inscription “Know thyself” at Delphi.Who wants to know what Parmenides and the other Greek sages truly taught on the basis of the first cognition principle may be interested in my destruction of the speculations reported about them since the loss of the unwritten doctrine in The Plato Code. He will then appreciate that Being cannot be understood without BEING.For a review of the Code see: Man, the Measure of All Things? in The Philosopher, Volume 102 No. 2, 2014. See also my review on the “The world of Parmenides” by Sir Karl Popper!For a better comprehension of what I have indicated, see my comments on Amazon.com on:Plato: Timaeus and Critias (Penguin Classics), translated by Desmond Lee Plato Republic (Hackett Classics), translated by C. D. C. Reeve,Plato: Symposium (Hackett Classics), translated by Alexander Nehamas and Paul Woodruff,Plato: Republic (Hackett Classics), translated by C. D. C. Reeve,Theology of Arithmetic, by Robin Butterfield,The Essence of Truth: On Plato’s Cave Allegory and Theaetetus (Bloomsbury Revelations), by Martin Heidegger.For futher details see my Youtube presentation. TAO: PATH TO DISCOVER THE PSYCHO-COSMIC ORIGIN OF THE WESTERN CULTURE.

⭐I am deeply interested in the arguments for and against the concept of Forms and Universals. I know that makes me weird but hey – we all have our weaknesses. The great philosopher Thomas Nagel, who wrote ‘What is it like to be a bat?’ back in 1974 was convinced that sooner or later we would find that mind and brain were two separate entities, not because there was a God but presumably because of the massive complexity of ten trillion thought pathways. Plato had a theory that the Form of something existed on a higher plane that could not be accessed – because it was outside time and space. In some way, mind and Forms might be connected. In this book on Parmenides, the Platonic ‘conversation’ between Socrates, Parmenides, Zeno, Cephalus and others, we get a clear picture of the idea of Forms. The reason it is clear is because of the superb job done by the two writers and the translator of this book in the introduction and consequent narrative. These writers are the Venezuelans Saul Arroyo and Maria Morgado and the translator is Benjamin Jowett. Thanks to all for a superb (2018) edition

⭐A relatively new translation with an excellent introductory essay by the translator. Physically, too, a good quality book.Here and there I found this translation more formal, and touch less readable, than the older, Jowett translation.The dialogue itself is quite difficult, aggravating, and weird, but generally considered in the group of Plato’s major works. The nominal topic is the One (which lies between logic and ontology), but it is also about what grounds knowledge (the Forms), as well as being a thorough demonstration of dialectical method. It can all seem quite empty at first glance–mere word games–but by the end I was glad I’d read it. Discussing it in a group improved the experience immeasurably.

⭐Ok

⭐fine

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