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Updated: June 4, 2025
While Parmenides sought to establish the doctrine of the One, Zeno proved the non-existence of the Many. He did not deny existences, but denied that appearances were real existences. It was the mission of Zeno to establish the doctrines of his master. But in order to convince his listeners, he was obliged to use a new method of argument.
So Thales, Empedocles, and Parmenides sang their natural philosophy in verses: so did Pythagoras and Phocylides their moral counsels: so did Tyrtaus in war matters, and Solon in matters of policy: or rather, they being poets, did exercise their delightful vein in those points of highest knowledge, which before them lay hid to the world.
So far then as Parmenides and his school kept a firm grip on this other-world aspect of nature as implied even in the simple word is, or be, so far they did good service in the process of the world's thought. On the other hand, he and they were naturally enough disinclined, as we all are disinclined, to remain in the merely or mainly negative or defensive.
Parmenides may still have thought that 'Being was, just as Kant would have asserted the existence of 'things in themselves, while denying the transcendental use of the Categories.
Such profound doctrines occupied the first book of the poem of Parmenides; in the second he treated of opinion, which, as we have said, is altogether dependent on the senses, and therefore untrustworthy, not, however, that it must necessarily be absolutely false.
Plato discusses it, chiefly in the Theætetus, Sophist, and Parmenides; it was agitated by Pyrrho, Enesidemus, and Sextus Empiricus, with that peculiar subtlety which belonged to the mind of Greece; and in more recent times it has reappeared in the writings of Montaigne and Bayle, Huet and Pascal, Glanville, Hume, and Kant.
Like Xenophanes, Parmenides, and other Graeco-Italian philosophers, he expounded his views in verse; but he reached a poetic excellence unattained by any predecessor. Aristotle characterises his gift as Homeric, and himself as a master of style, employing freely metaphors and other poetic forms.
This pantheistic view grew stronger and stronger with years; but it became a pantheism very different from that of Parmenides, for whom being and thinking are one, or from that of Giordano Bruno, which rests on the analogy of a universal soul with the human soul, or even from that of Spinoza himself, which takes its start from the relations of the physical world with the conceptive world, and of both with the divine one.
Still more curious is the fact that his religious view does not seem to have influenced the immediately succeeding philosophy at all. His successors, Parmenides and Zeno, developed his doctrine of unity, but in a pantheistic direction, and on a logical, not religious line of argument; about their attitude to popular belief we are told practically nothing.
That Pythagoras was an observer of the heavens is further evidenced by the statement made by Diogenes, on the authority of Parmenides, that Pythagoras was the first person who discovered or asserted the identity of Hesperus and Lucifer that is to say, of the morning and the evening star.
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