Bethany Stevens
10-22-03
PHH3100
Paper B2
The Father of Metaphysics: Parmenides
Parmenides should be considered one of the first philosophers because of his
innovative metaphysical argument presented in The Way of Truth. Parmenides addresses
the cosmological and ontological quandaries that continue to be examined by
philosophers today. While chronologically he is not the first philosopher to be
remembered as bestowing a significant contribution to the philosophical quest, he is
considered by some to be the father of metaphysics. Parmenides wrote in a poem form
which broke from the traditional methods of poetry writing to create a document that
lacks artistic appeal, and instead is written in verse simply for the ease of recollection of
his words for his audience. Parmenides explains within The Way of Truth that the truth,
which Parmenides equates with being and existence, can be seen as delineated into three
distinct paths. With these three proposed paths Parmenides serves to give us a
delineation of the structure of the world, with the distinction of what is (what exists) and
what is not (what is non-existent) made.
The ontological query can be seen in the explanation of the routes of inquiry with
its end goal of thinking proposed notion in Fragment 2, Line 2. Parmedies explains the
tie between thinking and existence by stating “the same thing is there for thinking and for
being.” (Parmenides F3, L1) Clearly the notion of thought plays a significant role in the
explanation of the metaphysical realm of existence, for without thought our lives as
evolved beings would be less significant or at least seemingly so. Without the ability to
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think, notions concerning existence from the very base meaning of the word, to the
utilization of lingual dexterity, and the broader conceptual approach to the search for
meaning in existence would not be accessible or even brought to the point of contention
within any of us.
Within this conception of perception, paths of thought and existence are
deciphered as being of three distinct groups: the first is the path of necessity with its
roots in objective truth, the second is the path of impossibility or non-existence, and the
third path consists of subjective or mortal truth. The first path of thought concerning the
path of necessity can be seen as a manifestation of objective truth because it is the “path
of persuasion (for it attends upon truth).” (Parmenides F2, L4) The first path is focused
upon what must be, and thus is referring to absolute truths that are constant despite
various perspectives or human errare.
The second path is concerned with that which is not and necessarily non-existent.
This path includes all that which should by avoided because “never shall this prevail, that
things that are not are.” (Parmenides F7, L1) With this line Parmenides explains that all
that is not must by necessity be non-existent, and thus things are non-existent cannot
exist. It consequently makes perfect sense that if Parmenides is drawing an intellectual
parallel between truth and being, that he would encourage his audience to steer clear of
the second path in the pursuit of truth because nothing can be truly attained on it, because
it is “a wholly unlearnable.” (Parmenides F2, L6)
The third path of inquiry and existence is the path walked upon by humanity.
Parmenides describes the problem with this path with relation to the subjective nature of
truth derived by humanity. As Locke suggests about two thousand years after
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Parmenides, truth can be divided into two qualities which are primary and secondary.
The secondary qualities are the qualities or ideas in one’s mind that are subject to the
internal nature of the agent. It is quite obvious that the internal or subjective nature of the
human mind could get convoluted, due to variable perspective and external forces, while
attempting to discern truth and existence. As Parmenides suggests this path that which
contains secondary qualities and subjectivity of truth is a path walked upon by “mortals
knowing nothing/ wander two-headed; for helplessness in their breasts guides their
distracted mind. . .” (Parmenides F6, L4-6) It is clear that the subjective nature of being a
human can lead to error in reasoning. Parmenides explains that the incidence of error is
related to the stance that the mortal is a being that is “deaf and blind alike.” (Parmenides
F6, L7) The third path is a path that, while walked upon by humans, is not the most
productive path at achieving the end goal of truth. As Parmenides states the third path is
not the most efficient method of attaining truth because the third path “all is backwardturning.” (F6, L9)
In the eighth fragment Parmenides explains the structure or characteristic
composition of truth and existence. The structure of truth and that which exists can be
explained containing five elements: 1. imperishability and lacking a generative point, 2.
being “whole,” 3. uniform in character, 4. unchanging, and 5. being “complete”
(Parmenides F8, L3-4). The composition of truth and existence delineated in Fragment
eight can be achieved on the first path of inquiry, the path of objective truth. Truth and
that which exists must “either be completely or not at all” (Parmenides F8, L11) meaning
that it cannot have a point of time which it could or would perish, or for that matter could
or would have a point that it came from. Clearly this notion is tied to the spherical idea
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explained earlier, as existence and truth are of a continuous and connected nature. Within
these five elements intellectual parallels can be drawn with the structure of the cosmos,
specifically with reference the shape of the cosmos being a “well-rounded sphere.”
(Parmenides F8, L42) Truth and existence are conceptual entities that cannot be divided
because “it is all alike” and therefore must be an entity that is whole and unified.
(Parmenides F8, L22) Truth and existence must also be an unchanging entity and “thus
firmly in place; for strong Necessity/ Holds [it] fast in the chains of a limit, which fences
it about.” (Parmenides F8, L30-31)
Parmenides offered a significant contribution to the realm of philosophical inquiry
to posterity. He was an innovator within the realm of the ontological branch of
metaphysics, and served to offer one of the first explanations of the varied perspective
and consequently variable view intrinsic to humanity.
Word count: 10057
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