By K Ullas Karanth
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The workmanship of the text, despite its fragmentary state, gives indications that need to be integrated in the interpretation. The writing aims at intellectual—if not spiritual—exercise, and its difficulty has a purpose: meditation, as opposed to revelation. Parmenides guides contemplation with a system that leads thought beyond it. He does not propose a doctrine that offers peace to the soul with dreams of the hereafter. The aim is to seek out understanding. We must bear in mind the collective exercises, supported by books or contemplative, organized by the Pythagorean communities before Parmenides’ times.
50 As for the roundness of earth and universe, Parmenides is following a tradition belonging to the previous philosophical thought, from Ionians to Pythagoreans. 57 Parmenides’ originality, and here he was also following the scientific spirit of Ionians,58 was in trying a climatic and anthropologic partitioning of the earth. What proves to be harder is to exactly define the διάκοσμος, Parmenides’ cosmic system. Going by fragments 10–12 and some Strab. I 94 = 28A44a says Posidonius (who, through Eudoxus, uses Theophrastus) stated that the first adoption of the division of the earth in five zones (ζώνας) was by Parmenides.
The construction of the world prepares him for this perception, from where he can reconstruct the unity of the separate entities. The road of non-Being is presented in fragment 6: it is one of the choices to avoid, regarding Being. This road is clearly distinguished from another wrong way that is to be avoided at all cost. The two roads have a different status. The second one is descriptive. It belongs to mortals without knowledge, like Parmenides’ philosophical predecessors. Short-sighted, they confuse Being and non-Being.