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Samian Meontology. on Melissus, Non-Being, And ARTIGO PULPITO, Massimo, Samian Meontology. On Melissus, Non- Being, and Self-Refutation Anais de Filosofia Clássica 28, 2020. p. 107-139 ABSTRACT: It is traditionally attributed to Melissus an absolute kind of monism, which we do not even recognize in his alleged master, Parmenides. For Melissus, there is only a unique, infinite, eternal, homogeneous and unchangeable entity. On this point, there is almost consensus among scholars. This implies that nothing else exists except this one entity, and therefore that our physical world, the objects of our experiences, do not exist. Everything we know and talk about is not real. There are some passages in Melissus’ fragments that make this anti-Parmenidean consequence explicit. This means that monistic ontology generates, like a shadow, a vast ‘meontology’ that surrounds every human naturalistic discourse, every theory about the world and therefore every possible object of knowledge (except for one). This, however, hides a problem: among the non-existent things assumed by this doctrine there are, indeed, even the humans, and so the philosopher himself, Melissus, and his book, and any human thought or speech. This would seem to make Melissus’ doctrine Samian Meontology. self-refuting, denied by the very existence of the doctrine itself and of the one who proposes it, as well as by the experience of On Melissus, Non-Being, those who learn it. The inherent difficulties in strict monism have led not only to reassume the traditional critical judgments on Melissus’ philosophy (dating back at least to Aristotle) but and Self-Refutation also, in recent times, to believe that he was not a serious philosopher, rather an eristic thinker. In this essay, I propose to examine the dark side of Melissean ontology, his discourse on non-being, and to demonstrate not only how his doctrine – in Melissus’ perspective – could escape the risk of self-refutation, but also that there is no compelling evidence that proves he should not be taken seriously. KEY-WORDS: Eleatics; Ontology; Metaphysics; History of Philosophy; Ancient Philosophy. RESUMO: Tradicionalmente, se atribui a Melisso um tipo de monismo absoluto que não reconhecemos naquele que se supõe ser seu mestre, Parmênides. Para Melisso há um ente, único, Massimo Pulpito infinito, eterno, homogêneo e imutável. Esse ponto entre os estudiosos é quase consensual. Isso implica que, exceto esse Società Filosofica Italiana - Taranto ente único, nada mais existe e, portanto, que nosso mundo Pesquisador da Cátedra Unesco Archai - UnB físico e os objetos de nossa experiência, não existem. Tudo que conhecemos e do qual falamos não é real, como é possível ver em algumas passagens nos fragmentos de Melisso que https://orcid.org/0000-0002-1488-747X [email protected] explicitam essa consequência anti-parmenidiana. Isso significa que a ontologia monística dá origem, como uma sombra, a uma vasta ‘meontologia’ que envolve todo discurso naturalista humano, toda teoria sobre o mundo e, portanto, todo objeto de conhecimento possível (exceto um). Contudo, isso Recebido: 30 de outubro de 2020 esconde um problema: entre as coisas não existentes Aprovado: 30 do novembro de 2020 DOI: 10.47661/afcl.v14i28.38769 pressupostas por essa doutrina há, com efeito, também os seres humanos e, portanto, o próprio filósofo Melisso, seu livro e todo pensamento e fala humanos. Isso parece tornar a doutrina de Melisso auto refutativa, negada pela existência da própria doutrina e daquele que a propõe, assim como da experiência daqueles que a aprendem. As dificuldades inerentes ao monismo estrito parecem ter levado não somente a uma volta aos juízos críticos tradicionais a respeito da filosofia de Melisso (ao menos desde Aristóteles), mas também mais recentemente a acreditar que ele seja não um filósofo sério, mas um pensador erístico. Nesse ensaio, proponho um exame do lado escuro da ontologia de Melisso, o seu discurso sobre o não ser, e procuro demonstrar não apenas como sua doutrina – na perspectiva de Melisso – possa eludir o risco da auto refutação, mas também que não há evidência convincente que prove que ele não deva ser levado a sério. PALAVRAS-CHAVE: Escola Eleática; Filosofia Antiga; Ontologia; Metafísica; História da Filosofia Samian Meontology: On Melissus, Non-Being, and Self-Refutation PULPITO, Massimo The challenge In the fragments B51 and B6 of the treatise On nature or on what , Melissus of Samos deduces the uniqueness of what was, is and will be is (hereafter ‘being’) from its infinity, which he had previously demonstrated. In fact, if being were not unique it would find a limit in another being, and therefore would not be infinite. However, given that it is infinite, it must then be unique. Alongside this reasoning – which he intends as the greatest proof of the uniqueness of being (µέγιστον σηµεῖον, B8.1) – in fragment B8 Melissus proposes some reinforcement arguments that challenge the empirical evidence of plurality through the invalidation of the reliability of the senses2. This implies that everything which the sensory experience testifies and that belongs to the world we live in is illusory. In critical literature this view, by tradition attributed to Melissus, is called ‘strict monism’. All the things we know and talk about vanish in the face of the monolithic presence of the unique being. In fact, in fragment B8 Melissus refers precisely to the objects of the ‘saying’ and ‘knowing’ of men. He says that if there really were “earth and water and air and fire and iron and gold and what is alive and what is dead, what is black and what is white and all the other things men to be true, if therefore all say these things were”3, then they should have characteristics which, according to testimony of the same senses revealing them, they have 1 In mentioning the fragments of the Presocratics I will follow the canonical numbering of the fifth edition of Die Fragmente der Vorsokratiker (1934-1937) edited by Diels and Kranz. 2 Mansfeld (2016, 104) denies that there is a criticism of the senses in Melissus. I discussed this interpretation in Pulpito (2016b): see the reply of Mansfeld (2016, 188-189). 3 εἰ γὰρ ἔστι γῆ καὶ ὕδωρ καὶ ἀὴρ καὶ πῦρ καὶ σίδηρος καὶ χρυσός, καὶ τὸ µὲν ζῶον ὸ δὲ τεθνηκός, καὶ µέλαν καὶ λευκὸν καὶ τὰ ἄλλα, ὅσα φασὶν οἱ ἄνθρωποι εἶναι ἀληθῆ, εἰ δὴ ταῦτα ἔστι… (B8.2). ANAIS DE FILOSOFIA CLÁSSICA, vol. 14 n. 27, 2020 ISSN 1982-5323 108 Samian Meontology: On Melissus, Non-Being, and Self-Refutation PULPITO, Massimo not. Without going into detail about the Melissean argument – whose validity may be questioned – Melissus clearly writes that men (all men, including Melissus himself who, in fact, will later use the first person plural: “ say”4) make utterances about things that really are not. we Therefore, the first excerpt relevant to the purposes of this essay is the following: (E1) καὶ τὰ ἄλλα ὅσα φασὶν οἱ ἄνθρωποι εἶναι ἀληθῆ and all other things men say to be true With this expression, with which he closes the list of entities that characterize our experience of reality (earth, water, air, fire, iron, gold, etc.), Melissus evidently refers to all the things that furnish the physical world: not only those listed, but everything we really believe to exist. A little below (B8.3), we find another lapidary statement: (E2) ὥστε συµβαίνει µήτε ὁρᾶν µήτε τὰ ὄντα γινώσκειν5 so that it follows that we neither see nor know things that are Of course, when Melissus says that we do not see and know τὰ ὄντα he does not want to aver the epistemological unapproachableness of the real being (which he certainly would not indicate using the plural, τὰ ὄντα). There is at least one thing whose characteristics we can know: it is precisely the entity of which Melissus deduces a certain number of attributes (eternity, infinity, uniqueness, etc.). Indeed, this is not a perceptual ‘knowledge’ but a rational deduction; this, however, 4 φαµεν (B8.2) and φαµένοις (B8.4), but for the first person plural as a co-referent of ‘men’, see also ἡµεῖς ὁρῶµεν καὶ ἀκούοµεν and ἔδοξεν ἡµῖν (B8.2), δοκεῖ δὲ ἡµῖν (B8.3), ἡµῖν δοκεῖ (B8.4), ἑωρῶµεν (B8.5). 5 E2 is taken from the quotation of the actual Melissean B8 in Simplicius, In De Caelo 559, 5. The phrase in the manuscripts seems to be misplaced, so that Bergk (1843, then 1886, 106) – later followed by all the editors of Melissus’ fragments, including Diels – proposed to place E2 after the subsequent sentence, and this is how we read the fragment today. Barnes (1982, 500 n. 3), followed by others (most recently Brémond 2017, 527 n. 492), emphasized the problems of this passage, going so far as to state that E2 was an interpolated gloss to the text. However, the reasons given in favor of the athetesis are far from conclusive. I cannot dwell on the question here, so I will limit myself to following the text of B8 adopted by the main editions of the fragments, which accept E2 as authentic. ANAIS DE FILOSOFIA CLÁSSICA, vol. 14 n. 27, 2020 ISSN 1982-5323 109 Samian Meontology: On Melissus, Non-Being, and Self-Refutation PULPITO, Massimo does not seem to involve a skeptical approach to knowledge . tout court On the other hand, Melissus certainly does not intend to deny that we see – and therefore we know, at least by sight – something: it is in this same fragment that he makes explicit reference to what we see. The verb ὁρᾶν appears in the whole fragment B8 five times: once paired with ἀκούειν (to hear), once together with ἀκούειν and συνιέναι (to understand), once only with γινώσκειν (in our E2), while twice on its own. It is clear, therefore, that Melissus lends a certain priority to visual perception.
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