Commentary on Cherubin

22 Weiss COLLOQUIUM 1 Commentary on Cherubin Yale Weiss The Graduate Center, CUNY Abstract This commentary examines the interpretation of Parmenides developed by Rose Cherubin in her paper, “Parmenides, Liars, and Mortal Incompleteness.” First, I discuss the tensions Cherubin identifies between the definitions and presuppositions of justice, necessity, fate, and the other requisites of inquiry. Second, I critically assess Cherubin’s attribution of a sort of liar paradox to Parmenides. Finally, I argue that Cherubin’s handling of the Doxa, the section of Parmenides’ poem that deals with mortal opinion and cosmology, is unsatisfactory. I suggest that her reading may contradict the text in deny- ing that the Doxa contains truths. Keywords Parmenides – Aletheia – Doxa – cosmology – inquiry The fragments of Parmenides have inspired many disparate interpretations.1 Most scholars have interpreted Parmenides as some sort of monist, be it numerical, predicational, generous, or material.2 All monist interpretations are alike insofar as they see Parmenides’ project as primarily oriented around de- scribing reality, what-is. Moreover, such interpretations as a rule hold that Par- menides’ poem contains truths about what-is and that the goddess of the poem proffers these. By contrast, Cherubin advances an interpretation of Parmenides that sees him primarily concerned with what the requisites of inquiry (δίζησις) in accor- dance with ἀλήθεια are. In Cherubin’s reading, Parmenides is the first philoso- pher for whom a certain type of meta-epistemic question arose. The question 1 This commentary was offered to the original version of “Parmenides, Liars, and Mortal Incompleteness” which has since been edited. 2 For an overview of these interpretations, see Sisko and Weiss 2015. © Koninklijke Brill NV, Leiden, 2018 | doi 10.1163/22134417-00331P03Downloaded from Brill.com10/01/2021 07:49:38PM via free access Commentary On Cherubin 23 is not that of how to get from point A to point B, but rather of can one get from point A to point B, from our present epistemic state to ἀλήθεια. The first is a distinctly methodological question, whereas the latter concerns the very possibility of inquiry. For comparison, in the Meno, the possibility of de novo inquiry is threatened by a paradox which the theory of recollection is meant to respond to. Subse- quently, the question of how to actually go about obtaining knowledge (is vir- tue teachable?) is answered with the method of hypothesis.3 Cherubin’s Parmenides is concerned with the question of whether “mortal opinions [are] even such as to enable us to conceive and speak of what-is in a way that conduces to ἀλήθεια” (2018, 2). Can we mortals even conceptualize what-is in such a way that it is possible for us to engage in ἀλήθεια-yielding inquiry about it? Cherubin has Parmenides answer this question negatively, with certain caveats. I want to examine three different aspects of Cherubin’s interpretation in these comments. First, I discuss the tensions between the definitions and presuppositions of δίκη, ἀνάγκη, μοῖρα, and the other requisites of inquiry. Second, I assess Cherubin’s attribution of a sort of liar paradox to Parmenides. Finally, I evaluate Cherubin’s handling of the Doxa, the section of Parmenides’ poem that deals with mortal opinion. I argue that it is unsatisfactory. Cherubin defines a road of inquiry “as a series of oriented steps that one takes in inquiring” (2018, 4). It is necessary for being on such a road (that is, inquiring) that one be able to recognize what-is. To “seek salamanders, one needs to be able to identify which things are salamanders” (Cherubin 2018, 5).4 Recognizing that you have found the thing being searched after essentially in- volves distinction and differentiation. Other requisites of inquiry—those as- sociated with δίκη, ἀνάγκη, and μοῖρα —conflict with requisites like distinction and change. The roles of δίκη, ἀνάγκη, and μοῖρα are spelled out in B8.1–49. Justice (δίκη) holds what-is fast, necessity (ἀνάγκη) holds it bound in a limit, and fate (μοῖρα) binds it to be whole and unchanging (B8.14, 30, 37). δίκη is construed as a condition of regularity and order on what-is (Cherubin 2018, 5, 6). Methods of inquiry like process of elimination require that the subject being investigated have stable characteristics by which it may be identified. For Cherubin’s Par- menides, δίκη is a very stringent condition which is incompatible with the pas- sage of time and change in the world. 3 See, e.g., Benson 2015, 51. 4 Compare with Meno 80d. Downloaded from Brill.com10/01/2021 07:49:38PM via free access 24 Weiss Consider, also, the case of μοῖρα. This is understood as (enforcing) a requirement that the whole of what-is and its relations be continuous (Cherubin 2018, 5). In the absence of this requirement, there would be relational gaps which would in turn result in explanatory and causal gaps and thwart inquiry; being unable to identify things (since identity is partly discerned through such relations), Cherubin suggests that inquiry could not even begin (2018, 8). But while μοῖρα keeps what-is whole, the notion invokes the concepts of share, portion, and part. Indeed, the word is often translated as such. Cherubin is not the first to note the array of tensions in this part of Par- menides’ poem, but the attention she gives to δίκη, ἀνάγκη, and μοῖρα in this respect is unusual and illuminating. Because Parmenides’ work is a poem, there is perhaps a natural tendency towards deflating various tensions that arise from the language used in the section on truth. We excuse Parmenides for saying, in the same breath, that what-is is ἀκίνητον and that becoming and per- ishing have strayed away (B8.26–28). Cherubin has sought to magnify these sorts of tensions and understand them not as poetic license, but as an integral part of what she takes Parmenides’ central project to be. What does Cherubin take Parmenides’ project to be? The arguments Par- menides gives concerning what-is are underpinned by a conceptual scheme of distinction, difference, and change, a scheme which finds expression in Parmenides’ cosmology of Light and Night. That is, the coherence of the arguments—arguments which invoke the notions of change, difference, and ne- gation—is predicated upon mortal opinions; and the arguments show those same mortal opinions to be flawed. For Cherubin, this is not merely a reductio ad absurdum. Rather, it is a sort of liar paradox. As she puts it, “From the suppositions that make inquiry and inference possible, given my opinions as a mortal, it follows—I infer—that mortals’ opinions undermine inference” (2018, 13). The sorts of concepts which ground inquiry (distinction, etc.) are what Parmenides’ arguments concerning the requisites of inquiry show to be inconsistent with inquiry. It bears emphasis that Cherubin is attributing a sort of liar paradox to Par- menides, rather than the liar paradox. She (at least initially) emphasizes that the argument reduces terms to absurdity (2018, 13). Since the heart of any liar paradox is a problem of truth, and this is a problem with the sense of terms, the attribution of a liar paradox would seem to be flawed. Perhaps more apposite- ly, one can discern, as Owen famously did, certain figures of Wittgenstein’s (rather than of Epimenides’) in Parmenides.5 5 “His [Parmenides’] argument, to adopt an analogy of Sextus and Wittgenstein, is a ladder which must be thrown away when one has climbed it” (Owen 1960, 100). Downloaded from Brill.com10/01/2021 07:49:38PM via free access Commentary On Cherubin 25 Cherubin’s paradox is different in form from the liar and “does not turn en- tirely on truth-values” (2018, 13). While she gestures at ways of casting the paradox, she does not give the form or explain in what precise sense it is a relative of the liar. Perhaps she holds that formalization would be pointless or impos- sible given the inexactness of the operative notion of ἀλήθεια. Finally, I want to discuss Cherubin’s handling of the Doxa, the section of Parmenides’ poem concerning natural philosophy. Long the most neglected part of Parmenides’ work, it has recently become the subject of more serious scholarly attention, and deservedly so. It was, after all, most likely the longest part of Parmenides’ poem and made serious original contributions to science (Sisko and Weiss 2015, 43). The goddess explicitly indicates that it contains truths, or in any case things that can be known (see especially B10). It is largely for this reason that I would argue that no interpretation of Parmenides will suffice which denies legitima- cy to the Doxa. On these grounds, numerical monist readings of Parmenides must be rejected. So too must Cherubin’s interpretation. It will be profitable to explain why in some detail. For Cherubin, the Light/Night scheme can play a role in articulating things that might be true or false—it provides a framework for articulating proposi- tions and inquiring. Mortal opinion allows for “something that appears to work like explanation” (Cherubin 2018, 18). But Cherubin explicitly disavows that Parmenides’ discoveries result in ἀλήθεια; rather, they “are explanations that have a certain kind of predictive success, or at very least descriptive and explanatory success” (2018, 18). As Cherubin recognizes, attributing some notion of predictive success to Parmenides runs the risk of anachronism. She clarifies that Parmenides’ scheme does not generate quantitative predictions or experimentally falsifi- able hypotheses more generally (2018, 18). Nevertheless, Parmenides’ scheme affords some sort of descriptive success and prediction of a limited kind.6 Even if it is granted that Parmenides’ discussion of the opinions of mortals is oriented around giving an account which is predictively successful (broadly construed), a question remains about how to square this with his apparent (albeit qualified) attribution of veracity to his cosmology.

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