A critical history of Greek philosophy

by W. T. Stace

But in Parmenides there emerges for the first time a distinction of fundamental importance in philosophy, the distinction between Sense and Reason. The world of falsity and appearance, of becoming, of not-being, this is, says Parmenides, the world which is presented to us by the senses. True and veritable Being is known to us only by reason, by thought. The senses therefore, are, for Parmenides, the sources of all illusion and error. Truth lies only in reason. This is exceedingly important, because this, that truth lies in reason and not in the world of sense, is the fundamental position of idealism.

The doctrine of Being, just described, occupies the first part of the poem of Parmenides. The second part is the way of false opinion. But whether Parmenides is here simply giving an account of the false philosophies [{46}] of his day, (and in doing this there does not seem much point,) or whether he was, with total inconsistency, attempting, in a cosmological theory of his own, to explain the origin of that world of appearance and illusion, whose very being he has, in the first part of the poem, denied--this does not seem to be clear. The theory here propounded, at any rate, is that the sense-world is composed of the two opposites, the hot and the cold, or light and darkness. The more hot there is, the more life, the more reality; the more cold, the more unreality and death.

What position, now, are we to assign to Parmenides in philosophy? How are we to characterize his system? Such writers as Hegel, Erdmann, and Schwegler, have always interpreted his philosophy in an idealistic sense. Professor Burnet, however, takes the opposite view. To quote his own words: "Parmenides is not, as some have said, the father of idealism. On the contrary, all materialism depends upon his view." [Footnote 5] Now if we cannot say whether Parmenides was a materialist or an idealist, we cannot be said to understand much about his philosophy. The question is therefore of cardinal importance. Let us see, in the first place, upon what grounds the materialistic interpretation of Parmenides is based. It is based upon a fact which I have so far not mentioned, leaving it for explanation at this moment. Parmenides said that Being, which is for him the ultimate reality, occupies space, is finite, and is spherical or globe-shaped. Now that which occupies space, and has shape, is matter. The ultimate reality of things, therefore, is conceived by Parmenides as material, and this, of course, is the [{47}] cardinal thesis of materialism. This interpretation of Parmenides is further emphasized in the disagreement between himself and Melissus, as to whether Being is finite or infinite. Melissus was a younger adherent of the Eleatic School, whose chief interest lies in his views on this question. His philosophical position in general is the same as that of Parmenides. But on this point they differed. Parmenides asserted that Being is globe-shaped, and therefore finite. Now it was an essential part of the doctrine of Parmenides that empty space is non-existent. Empty space is an existent non-existence. This is self-contradictory, and for Parmenides, therefore, empty space is simply not-being. There are, for example, no interstices, or empty spaces between the particles of matter. Being is "the full," that is, full space with no mixture of empty space in it. Now Melissus agreed with Parmenides that there is no such thing as empty space; and he pointed out, that if Being is globe-shaped, it must be bounded on the outside by empty space. And as this is impossible, it cannot be true that Being is globe-shaped, or finite, but must, on the contrary, extend illimitably through space. This makes it quite clear that Parmenides, Melissus, and the Eleatics generally, did regard Being as, in some sense, material.

[Footnote 5: Early Greek Philosophy, chap. iv. § 89.]

Now, however, let us turn to the other side of the picture. What ground is there for regarding Parmenides as an idealist? In the first place, we may say that his ultimate principle, Being, whatever he may have thought of it, is not in fact material, but is essentially an abstract thought, a concept. Being is not here, it is not there. It is not in any place or time. It is not to be found by the senses. It is to be found only in reason. [{48}] We form the idea of Being by the process of abstraction. For example, we see this desk. Our entire knowledge of the desk consists in our knowledge of its qualities. It is square, brown, hard, odourless, etc. Now suppose we successively strip off these qualities in thought--its colour, its size, its shape. We shall ultimately be left with nothing at all except its mere being. We can no longer say of it that it is hard, square, etc. We can only say "it is." As Parmenides said, Being is not divisible, movable; it is not here nor there, then nor now. It simply "is." This is the Eleatic notion of Being, and it is a pure concept. It may be compared to such an idea as "whiteness." We cannot see "whiteness." We see white things, but not "whiteness" itself. What, then, is "whiteness"? It is a concept, that is to say, not a particular thing, but a general idea, which we form by abstraction, by considering the quality which all white things have in common, and neglecting the qualities in which they differ. Just so, if we consider the common character of all objects in the universe, and neglect their differences, we shall find that what they all have in common is simply "being." Being then is a general idea, or concept. It is a thought, and not a thing. Parmenides, therefore, actually placed the absolute reality of things in an idea, in a thought, though he may have conceived it in a material and sensuous way. Now the cardinal thesis of idealism is precisely this, that the absolute reality, of which the world is a manifestation, consists in thought, in concepts. Parmenides, on this view, was an idealist.

Moreover, Parmenides has clearly made the distinction between sense and reason. True Being is not known to [{49}] the senses, but only to reason, and this distinction is an essential feature of all idealism. Materialism is precisely the view that reality is to be found in the world of sense. But the proposition of Parmenides is the exact opposite of this, namely, that reality is to be found only in reason. Again, there begins to appear for the first time in Parmenides the distinction between reality and appearance. Parmenides, of course, would not have used these terms, which have been adopted in modern times. But the thought which they express is unmistakably there. This outward world, the world of sense, he proclaims to be illusion and appearance. Reality is something which lies behind, and is invisible to the senses. Now the very essence of materialism is that this material world, this world of sense, is the real world. Idealism is the doctrine that the sense-world is an appearance. How then can Parmenides be called a materialist?

How are we to reconcile these two conflicting views of Parmenides? I think the truth is that these two contradictories lie side by side in Parmenides unreconciled, and still mutually contradicting each other. Parmenides himself did not see the contradiction. If we emphasize the one side, then Parmenides was a materialist. If we emphasize the other side, then he is to be interpreted as an idealist. In point of fact, in the history of Greek philosophy, both these sides of Parmenides were successively emphasized. He became the father both of materialism and of idealism. His immediate successors, Empedocles and Democritus, seized upon the materialistic aspect of his thought, and developed it. The essential thought of Parmenides was that Being cannot arise from not-being, and that Being neither [{50}] arises nor passes away. If we apply this idea to matter we get what in modern times is called the doctrine of the "indestructibility of matter." Matter has no beginning and no end. The apparent arising and passing away of things is simply the aggregation and separation of particles of matter which, in themselves, are indestructible. This is precisely the position of Democritus. And his doctrine, therefore, is a materialistic rendering of the main thought of Parmenides that Being cannot arise from not-being or pass into not-being.

It was not till the time of Plato that the idealistic aspect of the Parmenidean doctrine was developed. It was the genius of Plato which seized upon the germs of idealism in Parmenides and developed them. Plato was deeply influenced by Parmenides. His main doctrine was that the reality of the world is to be found in thought, in concepts, in what is called "the Idea." And he identified the Idea with the Being of Parmenides.

But still, it may be asked, which is the true view of Parmenides? Which is the historical Parmenides? Was not Plato in interpreting him idealistically reading his own thought into Parmenides? Are not we, if we interpret him as an idealist, reading into him later ideas? In one sense this is perfectly true. It is clear from what Parmenides himself said that he regarded the ultimate reality of things as material. It would be a complete mistake to attribute to him a fully developed and consistent system of idealism. If you had told Parmenides that he was an idealist, he would not have understood you. The distinction between materialism and idealism was not then developed. If you had told him, moreover, that Being is a concept, he would not have understood [{51}] you, because the theory of concepts was not developed until the time of Socrates and Plato. Now it is the function of historical criticism to insist upon this, to see that later thought is not attributed to Parmenides. But if this is the function of historical scholarship, it is equally the function of philosophic insight to seize upon the germs of a higher thought amid the confused thinking of Parmenides, to see what he was groping for, to see clearly what he saw only vaguely and dimly, to make explicit what in him was merely implicit, to exhibit the true inwardness of his teaching, to separate what is valuable and essential in it from what is worthless and accidental. And I say that in this sense the true and essential meaning of Parmenides is his idealism. I said in the first chapter that philosophy is the movement from sensuous to non-sensuous thought. I said that it is only with the utmost difficulty that this movement occurs. And I said that even the greatest philosophers have sometimes failed herein. In Parmenides we have the first example of this. He began by propounding the truth that Being is the essential reality, and Being, as we saw, is a concept. But Parmenides was a pioneer. He trod upon unbroken ground. He had not behind him, as we have, a long line of idealistic thinkers to guide him. So he could not maintain this first non-sensuous thought. He could not resist the temptation to frame for himself a mental image, a picture, of Being. Now all mental images and pictures are framed out of materials supplied to us by the senses. Hence it comes about that Parmenides pictured Being as a globe-shaped something occupying space. But this is not the truth of Parmenides. This is simply his failure to realise [{52}] and understand his own principle, and to think his own thought. It is true that his immediate successors, Empedocles and Democritus, seized upon this, and built their philosophies upon it. But in doing so they were building upon the darkness of Parmenides, upon his dimness of vision, upon his inability to grapple with his own idea. It was Plato who built upon the light of Parmenides.

Zeno