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    On the Order of Nature
    On the Order of Nature
    On the Order of Nature
    Ebook107 pages1 hour

    On the Order of Nature

    By Parmenides

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    About this ebook

    With PARMENIDES began what is called, in more specific terms, true Philosophy. 
    The Eleatic, and his Poem, constitute a "beacon" whose light illumined Plato and even Aristotle, and consequently all the philosophers that followed. 
    Parmenides laid down several fundamental philosophical principles: 

    1.&

    LanguageEnglish
    PublisherAurea Vidya
    Release dateJul 22, 2016
    ISBN9781931406222
    On the Order of Nature
    Author

    Parmenides

    Parmenides aus Elea (ca. 515–480 v.u.Z.) war das Haupt der vorsokratischen ›Eleatischen Schule‹. Sein in Fragmenten überliefertes Lehrgedicht galt erst den Späteren als die Urschrift der Ontologie, der Lehre vom Seienden. Nach Diogenes Laertius erwarb er sich in seiner Vaterstadt Elea durch seine öffentlich-politische Tätigkeit großes Ansehen, und Platon würdigt ihn in seinem Dialog Parmenides.

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      Book preview

      On the Order of Nature - Parmenides

      Aurea Vidyā Collection*

      ––––––– 11 ––––––––

      *  A complete list of Titles is on page 131.

      All Rights © Āśram Vidyā

      Via Azone 20 – 00165 Rome, Italy

      This book was originally published in Italian in 2007 as Parmenide, Sull'Ordinamento della Natura, Περί φύσεως, Per un'ascesi filosofica, a cura di Raphael, by Associazione Ecoculturale Parmenides (formerly Edizioni Āśram Vidyā), Rome, Italy

      First Published in English in 2009 by

      Aurea Vidyā

      39 West 88th Street

      New York, NY 10024

      Second Edition 2020

      The proceeds from this book – to which there are no Author's rights – will be used for reprints. The contents of this book may not be reproduced in any form without the written permission of the publisher, except for the quotation of brief passages in criticism, by citing the source

      ePub ISBN: 978-1-931406-22-2

      ISBN 978-1-931406-10-9

      Library of Congress Control Number 2008944221

      On the cover: Parmenides

      Museo Archeologico Provinciale di Salerno. Salerno, Italy.

      Parmenides

      On the Order of Nature

      Περί φύσεως

      For a Philosophical Ascesis

      edited by

      Raphael

      (Āśram Vidyā Order)

      AUREA VIDYĀ

      TABLE OF CONTENTS

      Introduction

      The Way that leads to Being

      Being

      Introduction to the Proem

      ON THE ORDER OF NATURE

      Fragment 1, Proem

      Fragments 2 – 7

      Preamble to Fragment 8

      Fragment 8

      Introduction to the World of Appearances

      Fragments 8 (continued) – 19

      Notes to the Fragments

      Bibliographic References

      Glossary

      Raphael: Unity of Tradition

      INTRODUCTION

      The year when Parmenides was born is unknown, but according to the indications given by Apollodorus his birth can be placed in the period spanning the final years of the sixth century and the early years of the fifth century before Christ. He was born in Magna Græcia, in Elea (modern-day Velia), located on the coast of Campania to the south of Paestum, into a wealthy family of noble lineage. He appears to have governed his city and given it very good laws (it was the case that cities at that time were governed by philosophers), and every year the people of Elea pledged their allegiance to those laws. Parmenides was introduced to the peace of contemplation by Ameinias the Pythagorean, and it is on account of this relationship that Parmenides himself is considered to be a Pythagorean.

      The Eleatic was like a beacon that illumined Plato and even Aristotle, and consequently all later philosophers.

      Parmenides enunciated a number of fundamental philosophical principles:

      1. Being is the foundation of all that exists.

      2. The principle of identity: Being is identical to itself (Fragments 4, 8, 12, 25).

      3. The principle of non-contradiction (Fragments 8, 15), which Aristotle would later develop at the levels of logic and epistemology.

      4. The principle of a-temporality or the eternal present (Fragment 8, 3 et seqq.), whereas he located the aspect of time (becoming) within δόξα.

      5. He offered an initiatory philosophical vision of an experiential order, which means that his Poem cannot be separated from this vision.

      This implies that the human being is placed in the right conditions for being assimilated to Being, having its ontological dignity.

      This vision was taken up by Plato and others, down to Plotinus and beyond, while remaining within the Classical Greek tradition.

      With Parmenides there began what is more specifically called true Philosophia.

      His vision is therefore not religious, as this word is generally understood, for religion implies the duality of a passive subject facing something outside it, with a marked difference between Creator and creature.

      The initiatory way – the way of knowledge – is active inasmuch as it is recognised that the nature of Being is within us, too, as essence/νοῦς. In terms of Vedānta it corresponds to paravidyā (supreme knowledge). Parmenides received initiation directly from the goddess Δίκη. The other goddesses of whom he speaks in the Poem are characterisations, aspects, or principles refracted by the single goddess, who in this specific case represents the embodiment of supreme Truth and the principial cause of manifestation.

      The first part of the Poem – the most important part – seems to be complete, while the part concerning the world of ‘appearances’ consists merely of disconnected fragments, sometimes just a few words, which are therefore difficult to decipher and interpret.

      The whole Poem consists of 154 lines, and its title – On Nature (περί φύσεως) – was added later. It appears for the first time in Simplicius (De Coelo, 556, 25, D. 28A 14). Φύσεως in the text also means ‘Natural Order’ and corresponds to Ṛta in Vedānta.

      The theogony of Parmenides is believed to have been inspired by that of Hesiod, but this supposition cannot be accepted, because there are fundamental differences between them.

      Like Pherecydes of Syrus, Hesiod propounds the birth of the world from the gods with their respective functions. His is a mythical cosmogony, an exposition of facts. Parmenides, by contrast, expounds a theogony which does not recount facts; some of his points may be considered scientific, while others deal with astrological aspects. Moreover, Parmenides locates whatever is born in the realm of ‘appearances’ or phenomena, the realm of δόξα rather than the realm of Truth, thus contrasting it with the reality of Being.

      For the Eleatic, the primary objective is the search for ultimate Truth, beyond the factors of cosmogony. By adopting this standpoint of consciousness, he cannot but consider cosmogony itself as an ‘appearance’, for it operates in time and history.

      From this perspective, Parmenides may be said to have been the first metaphysician in the history of Western philosophy, because he took his stand beyond time/space/causality.¹ Compared to the immortal, the mortal may be considered as συμβεβηκός (an

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