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By David Sedley

Oxford reviews in old Philosophy is a quantity of unique articles on all facets of historic philosophy. The articles should be of considerable size, and contain serious notices of significant books. OSAP is released two times each year, in either hardback and paperback.

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To see how this might be so, we need to work patiently, step by step, through a series of distinct recognitions that, in the experience of the thinking they trace, belong to one manifold intuition. Consider: (a) as the gates are ‘thrown back’, their withdrawal constitutes the ‘chasm’, the emptiness ‘in the casing’. That is, as we turn in thought away from the opposites, seeking what other than them may be still more fundamental than and basic to them, what begins to present itself to mind—since, after all, the opposites themselves account for ‘all things’—is nothing further, no third thing, but just their absence.

Revolving interchangingly’ Let us now attempt to pass through the gateway by the second course. In 1. 19, recall, Parmenides says that the gates, unbarred by Justice, swung open in such a way that they ‘caused the bronze axle-posts to revolve interchangingly in their sockets’ (1. 19). In this second image the ‘chasm’ is ‘made’ by the gates swinging in opposite directions: while the one swings forward, the other swings backward, then vice versa. 49 But it also fits the analogue of this exchange in Anaximander, the ‘backward-turning path of all’50 (6.

We might bring out the point of 9. 3 by restating it as all things are really (or truly) Light and Night. This gives us a speculative predicative ‘is’ with strongly veridical force. Interestingly, if we try to express this same insight but with a reversal of subject and predicate, to wit, Light and Night just are all things, we recover the goddess’s own language in the opening of the Truth 44 Mitchell Miller section when she describes the ultimate principles that mortals posit—that is, the ‘two forms’—as .

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