This book intends to establish, against his numerous modern critics, that the ancient philosopher Parmenides was a mystic. Instead of arriving at his conclusions by cold reason, Parmenides found the unity of Being, which he called “the Truth,” by turning to a life of meditation. His use of reason throughout his poem was not intended to discover the Truth, but to undermine those who would disallow the Truth which had been revealed to him: the Truth as living and intelligent that is, some One, not something. In making the case that Parmenides was basically a religious seer, this book makes clear that the rationalist opponents of this interpretation have inevitably misread and emended the text to suit their views. Far from rejecting a mythic presentation of ultimate Reality, Parmenides’ narrative upholds the doctrine that all Truth is one, as the mystics proclaim. This book also attempts to explain how, if Reality is ultimately one, multiplicity and flux can be part of the human experience.

An important new reading of the importance of Parmenides, widely regarded as the most influential of the Presocratic philosophers.

In a new interpretation of Parmenides' philosophical poem On Nature, Vishwa Adluri considers Parmenides as a thinker of mortal singularity, a thinker who is concerned with the fate of irreducibly unique individuals. Adluri argues that the tripartite division of Parmenides' poem allows the thinker to brilliantly hold together the paradox of speaking about being in time and articulates a tragic knowing: mortals may aspire to the transcendence of metaphysics, but are inescapably returned to their mortal condition. Hence, Parmenides' poem articulates a "tragic return", i.e., a turn away from metaphysics to the community of mortals. In this interpretation, Parmenides' philosophy resonates with post-metaphysical and contemporary thought. The themes of human finitude, mortality, love, and singularity echo in thinkers such as Arendt, and Schürmann as well. Plato, Parmenides and Mortal Philosophy also includes a complete new translation of 'On Nature' and a substantial overview and bibliography of contemporary scholarship on Parmenides.

The most striking merits of Guthrie's work are his mastery of a tremendous range of ancient literature and modern scholarship.

An analysis of the poem of Parmenides from a natural science perspective shows that it is based on Heraclitus' book. Imagery, philosophy, and even words were borrowed from Heraclitus. The new picture that emerges warrants the conclusion that Parmenides paraphrased Heraclitus in verse.

Thinking in Search of a Language explores American literary and philosophical traditions, and their intimate connections, by focusing on two defining strands in the intellectual history of the United States. The first half of the book offers a multifaceted interpretation of Emerson's constantly shifting early-modernist thought-“I liked everything by turns and nothing long,” he said memorably-and its legacy in American writing. The second half turns to the modernists themselves and the pluralistic and radical-empiricist ways in which they engaged the world philosophically. Herwig Friedl's broad and deep examination of American thought, which also incorporates the international context and response, illuminates the global significance of the American intellectual tradition. Tying together all of these essays is the persistent question and problem of an adequate language or terminological framework as one kind of interpretive leitmotif. This reflects the fact that Friedl's sensibility is steeped in a cross-pollination of continental and American thought, a combination that recalls-and is as revelatory as-the work of Stanley Cavell.

In essence though utilizing arguments only from modern physics and its underlying logic, this work demonstrates how the very existence and also the particular form of our universe can be accounted for out of absolutely nothing. It showcases a comprehensive programme for the revival of Logicism and Logical Empiricism.

Parmenides was a philosopher, healer, and spiritual guide in fifth-century BC Elea, a Greek outpost on the western coast of Italy. Around 450 BC he and a young Socrates engaged in a debate on the nature of reality, later immortalized by Plato in The Parmenides, the dialogue that re-created that meeting. Richard Geldard's inspiring account brings new life and contemporary understanding to Parmenides, allowing us to understand his thought and benefit from his wisdom. Richard Geldard earned his PhD in dramatic literature and classics at Stanford University. He is the author of Remembering Heraclitus and The Traveler's Key to Ancient Greece.

The cultures of ancient China and ancient Greece have exerted immeasurable influence on later civilizations. The texts and cultural values of classical China spread throughout East Asia and became the foundation of learning in Korea, Japan and Vietnam. Greek learning and culture receive credit for many of the intellectual paradigms of the West. Probably the one which is most distinctly Western is the tradition of logical proof and the related assumption that, as Aristotle put it in 'Metaphysics' 980, 'we all desire to know.' In contrast, the Chinese tradition, as exemplified by Laozi's 'Dao de jing,' cautions that through our desire to know we may forfeit wisdom, thus engendering a split between knowledge and wisdom. 'The Siren and the Sage' is a comparative study of what some of the most influential writers of ancient China and ancient Greece thought it meant to know and whether they distinguished knowledge from wisdom. It surveys selected works of poetry, history and philosophy from roughly the eighth through the second centuries BCE, focusing on the 'Odyssey,' the ancient Chinese 'Classic of Poetry,' Thucydides' 'History of the Peloponnesian War,' Sima Qian's 'Records of the Historian,' Plato's 'Symposium,' Laozi's 'Dao de jing' and the writings of Zhuangzi. The intention, through such juxtaposition, is to introduce foundational texts of each tradition, texts which continue to influence most of the world's peoples. It is intriguing to ask what awareness, if any, these distinctive cultures had of each other. A considerable body of scholarship comparing ancient Greece and ancient China now exists. Scholars are presenting evidence that the two cultures may actually have been aware of each other's presence, even though that awareness was presumably indirect, perhaps mediated by the nomadic peoples of Central Asia. While not directly contributing evidence, the authors argue that comparing the cultures of Greece and China will continue to be an irresistible and important scholarly debate. The book offers a provocative study which is accessible to students and general readers and at the same time contributes to the debate.

Turnbull offers a close and detailed reading of the Parmenides, using his interpretation to illuminate Plato's major late dialogues. The picture presented of Plato's later philosophy is plausible, highly interesting, and original.