Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 2017 Heft: 1 Seiten: 345-362.

This article analyses strategies of perception of Europe that fit into a triple structure. The traditional division into philosophical, cultural, and political Europe is intersected with more fundamental European perceptions determined by different ways of thinking. In this article, these ways are referred to as the closed, the open and the hollow ones. Thus, three different conceptions of Europe arise: the closed Europe characterized by essentialism, ethnocentrism, and monologic consciousness; the open Europe based on the standpoint that protection of one’s (...) own identity and maturity depend on a dialogic relationship with representatives of other identities; and the hollow Europe that makes absolute the imperative of moral self-criticism, as well as identity’s deconstruction and its relativism. The discussion of all three strategies of perception of Europe is followed by the analysis of how they were received in Lithuania. The conclusion highlights the necessity to further research the relationship between all three conceptions of European identity. (shrink)

“It is a grievous shame and imposition that the reader should […] have to traverse this space, so full of marvels and beauties, as in a night train, pent up in this cramped section, obscure and airless.” (Peirce, EP2, 376.) The same caveat might apply to the present note: what follows is only a roadmap for a larger account of Peirce’s reception in France and it will not aim at comprehensiveness. Moreover, it will not attempt to assess the extent (...) of the “misunderstandings” concerning Peirce’s... (shrink)

Hume's Reception in Early America: Expanded Edition brings together the original American responses to one of Britain's greatest men of letters, David Hume. Now available as a single volume paperback, this new edition includes updated further readings suggestions and dozens of additional primary sources gathered together in a completely new concluding section. From complete pamphlets and booklets, to poems, reviews, and letters, to extracts from newspapers, religious magazines and literary and political journals, this book's contents come from a wide (...) variety of sources published in colonial America and the early United States between 1758 and 1850. As well as classics by Thomas Jefferson, John Adams and Alexander Hamilton, it contains scores of unknown and hard-to-locate items, many of which have not been reprinted since their original publication. These responses are divided into four parts covering Hume's Essays; his Philosophical Writings; his History of England; and his Character and Death. Each of those parts has a separate introductory essay, and every selection is introduced by a short headnote that sets the piece in its historical context and provides bibliographical references. Packed with new insights into Hume and American thought and culture, Hume's Reception in Early America reveals the relevance and impact of Hume on American political, philosophical, historical, religious, and aesthetic debates. (shrink)

The 6th of February 2005 marks the deadline of transposition of the EU Council Directive No. 2003/9/EC (Reception Conditions‘ Directive) into national legislation. This article is the second in a series of articles on transposition of the European Union Asylum Directives in Lithuania and remaining concerns. It analyses the transposition of the Reception Conditions Directive in the country, the impact of the directive‘s provisions on the development of the Lithuanian asylum law and draws attention to the remaining (...) concerns in relation to implementation of this directive in Lithuania. The authors illustrate the remaining concerns with practical and live examples/stories from Lithuania. (shrink)

The reception of Buffon's Histoire Naturelle in the Enlightenment has not received the historical attention it deserves. Drawing primarily on archival sources, this paper examines Aberdeen reactions to the Histoire during the period c. 1750–1800. As pedagogues, the Aberdonians endeavoured to maintain intellectual orthodoxy, and hence they attacked Buffon for his apparent materialism and atheism. Moreover, the Aberdonians rejected Buffon's critique of taxonomy because they based their natural history courses on classifications of the three kingdoms of nature, and because (...) they attempted to use classification systems in nosology and the study of the human mind. Finally, in the 1790s Aberdeen readings of the Histoire were profoundly affected by the fears aroused by the French Revolution. (shrink)

The article discusses the problems of development of women’s political rights in Lithuania in the legal historical aspect starting from the 16th century, when some property and individual rights were enshrined in the first codifications of the laws of the Great Duchy of Lithuania. The aim of the article is to show that women’s struggle for political equality and suffrage at the end of the 19th and at the turn of the 20th century correlates with the movement for (...) re-establishment of the independent State of Lithuania. As a result in Lithuania equal suffrage and political rights were ensured from the very beginning of independence. In 1905 the Great Seimas of Vilnius recognized the principles of equality of women and men and declared the principles of equal general election to the Seimas (parliament); women’s suffrage, as one of the elements of legal equality, became constitutionally entrenched already in the first temporary Constitution of the State of Lithuania in 1918. At the end of the 20th century and the beginning of the 21st century women’s rights have been further developed, moreover, the first woman was elected as President of the Republic in the national elections in May 2009. (shrink)

In this short survey, I show that one can argue that Peirce’s reception is just starting, with a strong scholarship that has been developing in the last thirty years in France, even if the reception dates, as in Peirce’s own country, back to the 1870s, after a kind of Peircean “craze” in the 1960s and 1970s.

: It has been said that Kant's critical philosophy made it impossible to pursue either the Cartesian rationalist or the Lockean empiricist program of providing a foundation for the sciences (e.g., Guyer 1992). This claim does not hold true for much of nineteenth century French philosophy, especially the eclectic spiritualist tradition that begins with Victor Cousin (1792-1867) and Pierre Maine de Biran (1766-1824) and continues through Paul Janet (1823-99). This tradition assimilated Kant's transcendental apperception of the unity of experience to (...) Descartes's cogito. They then took this to be the method of a philosophical psychology that reveals the active self as substance or cause and thus provides the epistemological grounding for these categories. However, to dismiss these philosophers as simply confused or mistaken would be to overlook the historical role that their interpretations of Kant played in the subsequent development of philosophy and the social sciences in France. Specifically, Émile Durkheim's (1858-1917) sociological theory of the categories was deeply influenced by the eclectic spiritualist tradition and yet at the same time developed in reaction to it, as he thought that its psychological account of the categories failed to bring out their shared or universal character and the extent to which our conceptions of the categories are cultural products. (shrink)

Works concerning the history of the Hungarian Reform had been almost absent until the second half of the seventeenth century. The relatively peaceful process of the Hungarian Reform, the lack of armed conflicts, and the tragic memory of the battle of Mohács made the appearance of self-justifying religious narratives in Hungarian historiography seem unnecessary. On the other hand, the changes caused by the Tridentine Catholic renewal movement and the deterioration of the religious and political condition of the Protestant confession culminated (...) in punishing actions. This brought the polemical and self-justifying narratives to the forefront in both literature and historiography. First signs of interest regarding the history of Protestantism appeared on the Catholic side, but they emerged under the pressure of the circumstances. On the other hand, a growing foreign interest gradually appeared on the Protestant side, making way to historiographical works. An example of such an opus is the Historia Ecclesiae Reformatae in Hungaria et Transilvania (1706) by Pál Debreceni Ember. The author presents the history of the Reformed Church in Hungary. He also tries to present the origins of Hungarian Christianity, projecting it onto the Apostolic Period. Finally, he turns to the early Christian writers such as Jerome to prove his theory. The paper aims to present this chapter in Jerome’s reception and its religious background. (shrink)

Mark Spencer has brought together eighty-seven American discussions, dating from 1758 to 1850, of Hume’s work. A few of these discussions may previously have received scholarly attention, but most have not. A few of the items are brief, no more than a paragraph or two, and some others are slight, even as clues to the cultural history of the thirteen colonies and the United States they became. But taken as a whole, the collection adds a valuable new dimension to that (...) history and to our knowledge of Hume’s reception in North America. Many items provide useful background to Spencer’s forthcoming book on the reception of Hume’s political thought in eighteenth-century America. (shrink)

1. The First Seeds A number of scholars of international reputation visited Brazil at the end of the 1960s to give lectures and seminars. Among them were: Nicolas Ruwet, Abraham Moles, Max Bense, Roman Jakobson, Umberto Eco, and Tzvetan Todorov. More than any others, Jakobson’s lectures had deep and widespread effect on university circles and on the intellectual and artistic milieu. A while after his visit, a volume containing a series of Jakobson’s articles was translated and published in S...

In Japan, the number of investigations of Charles Sanders Peirce’s philosophy has recently increased. In this article, we can focus only on a few instances of the research movement in Japan that has put Peirce’s ideas at its center. However, even such a limited survey shows that Peirce’s work has affected various Japanese academic areas. In this paper we talk about three types of Japanese studies of Peirce’s pragmatism: discussions of Peirce’s theory of abduction, examinations of Peirce’s the...

The diffusion of Vygotsky’s work in Italy was analysed by first considering the issues related to the translation of his texts since the 1970s, particularly with regard to the project promoted by the publishing house of the Italian Communist Party and supervised by the author of this article. Second, the reception of cultural-historical theory was discussed in the context of Italian psychology and medicine in the 1970s and 1980s. After an early acceptance of Pavlovian theory by a few Italian (...) psychologists linked to the Communist Party, the need was felt to overcome physiological reductionism in relation to the new social and psychological problems connected with the development of Italian society. Finally, a brief reference was made to Italian neo-Vygotskyan trends in various areas of contemporary psychological research. (shrink)

In a review of Russell’s Principles from 1904, Edwin B. Wilson pays great attention to Peano’s work and that of his collaborators. His purpose was to make this work known in the USA where it “unfortunately is very little known and still less appreciated”. Wilson expands Russell’s well-known acknowledgement of Peano’s influence on his own development, seeing in Peano’s logic more than a new “mathematical tool”, describing Peano as a kind of proto-logicist, and defending him from Poincaré’s criticisms. Especially in (...) geometry, he vindicates several priority issues for Peano’s school with respect to Hilbert in the philosophy of the axiomatic method. (shrink)

"Although I think it is far to say that in what natives of this part of the world call 'downunder,' Peirce is still a minority interest, appreciation of his work appears to be growing slowly but surely...".

As has happened in Latin America, and more generally in the Hispanic World, pragmatism came to our countries mainly through William James and John Dewey (particularly, through his influence in education). Studies in Spanish on Peirce were scarce and superficial until the end of the 20th century. The situation in Colombia follows that pattern. The first valuable Colombian study on Peirce came from Mariluz Restrepo (1993), a fine introduction to Peirce’s semeiotics through the unfolding of the...

This article examines Mary Wollstonecraft's public reception in American newspapers from 1800 to 1869. Wollstonecraft was portrayed to the American public as a philosopher of women's rights, a new model of femininity, and a pioneer of women's political activism. Although these iconic uses of Wollstonecraft were regularly negative, they grew more positive as the women's rights movement gained steam alongside the abolition movement.

This essay examines the French reception of the Carl Schmitt's thought, specifically its Hegelian strand. Beginning with the early readings of Schmitt's thought by Alexandre Kojève and Georges Bataille during the mid-1930s, it attends to the partial adoption of Schmitt's friend/enemy distinction and his theories of sovereignty and neutralization in Kojève and Bataille's Hegelian writings, as well as to their critical responses. The essay then turns to examine the reading of Kojève by the Jesuit Hegelian résistant Gaston Fessard during (...) the war, a reading specifically intended to delegitimate Vichy as a “slave-prince,” resistance to whom would be legitimate. The final section returns to Bataille and his 1948 book The Accursed Share in order to propose that his Maussian understanding of the Marshall Plan suggested an overcoming of the friend/enemy distinction, a suggestion that was later made explicit in a 1957 talk by Kojève at Düsseldorf before Schmitt and a group of his supporters. At stake throughout are both the thoroughly critical reception of Schmitt, the particular political inflection of Hegel carried out by and in Kojève's reading, and certain methodological links between conceptual history and the reception history. (shrink)

ABSTRACTThe role of the image in the third part of Practice in Christianity suggests that Kierkegaard was inspired by Meister Eckhart’s and Johann Tauler’s account of detachment. I argue that Kierkegaard was not only indirectly influenced by Tauler through the works of the Pietistic writers, but also directly inspired by Tauler’s sermons. Particularly striking are similarities to a sermon that was included in the Tauler edition owned by Kierkegaard: the second sermon on the Feast of the Exaltation of the Cross. (...) A comparison of the texts shows how both Tauler and Kierkegaard criticize the mental images their contemporaries hold of Jesus Christ. Both stress the importance of existential kenosis, which they describe as Entbildung of the intellect and the will, and which is an essential part of following Christ in his abasement. Furthermore, they analyze inadequate attempts to imitate Christ in a similar manner. Even though Kierkegaard and Tauler differ with regard to the ontological implications of Entbildung, the ethical implications are the same: one should not retreat from the world, but rather turn to it with a selfless attitude. (shrink)

The aim of this study is twofold. Firstly, it intends to highlight the value of constructivist insights for religious studies by showing that various forms of approach to issues related to religion are mere constructs. In contrast to this viewpoint, the discipline of religious studies had traditionally sought a higher degree of objectivity in the scientific reflection of religious topics, but that has been a fraught path. Secondly, the example it refers to is worthy in itself. The reception of (...) Judaism in contemporary China is not only an under-investigated topic endowed with a great potential to reveal to what extent the Chinese ordinary man as well as the academic succeed to understand Western thought and to differentiate among the varied cultural traditions generally subsumed by them under the notion Western, but it also shows that the constructivist approaches preserve their validity in non-European contexts as well. Judaism’s reception in contemporary China will be pursued on four different levels: popular literature, fake books, articles in the Christian Chinese media and academic productions. The four categories of texts represent four different degrees of comprehension of the object of study, primarily offering information about the worldviews of the authors of the texts. The process of reception of thought is regarded as a form of encounter where the active part is striving to get out of its own mindset and move towards the other. (shrink)

After outlining some of the reasons for the delayed and uninspiring Hispanophone translations of Milton's works, this essay examines the ways in which El Paraíso Perdido, Juan de Escoiquiz's translation of 1812?the first and still most readily-available Spanish verse translation of Paradise Lost (1667)?Catholicizes Milton's Protestant epic. A comparative close reading of key anti-Catholic passages in Milton's original and Escoiquiz's translation demonstrates the translator's avowed practice of excising anything ?ridiculous or indecent to the rites and practices of the Catholic Church.? (...) Silent additions, though, are the primary means by which Milton's Anglo-Protestant epic is converted into a Hispano-Catholic translation. A brief discussion of Areopagitica, in terms of its content and its popularity in Spanish translation, ties together the issues of translation, censorship, and reading reception circulating with El Paraíso Perdido. (shrink)

1. Setting the Scene Despite of or maybe because of much activity and numerous Danish scholars working with Peircean ideas, concepts, and methodology, there does not exist one single current concerning the reception of Peirce in Denmark. However, it seems safe to assume that the majority of Danish scholars working with Peirce – in one way or the other – initially came and to some degree still come to Peirce with an interest in his doctrine of signs or semeiotic, (...) and then maybe from there, no... (shrink)

In this article, I shall analyze Schopenhauer's conception of Buddhism in the context of the Western reception of Buddhism from the seventeenth century onwards. I will focus on Schopenhauer's notion of the Buddhist palingenesis and provide an overview of the Buddhist sources Schopenhauer read before the publication of the second edition of his main work The World as Will and Representation in 1844.

While Newton tried to make his telescope into a proof of the supremacy of his theory of colours over older theories, his instrument was welcomed as a way to shorten telescopes, not as a way to solve the problem of chromatic aberration. This paper argues that the image published together with the report on Newton’s telescope in Philosophical Transactions (1672) encouraged this reception. The differences between this visualization and other images of Newton’s telescope, especially that published in Opticks (1704), (...) are discussed. This paper shows that the image in Opticks adopted characteristics of a Cartesian program of visualization of machines and instruments which complemented a rhetoric which attributed primacy to theory over practice. The differences between the images in Philosophical Transactions and Opticks are also considered within the broader institutional context of Newton’s attitude towards the Royal Society. (shrink)

The seven volumes of Nietzsche translated to Hebrew by Israel Eldad 91910-1996) in the 1960's and 1970's established him as a major Israeli scholar of Nietzsche. Not only was Eldad a brilliant translator, he was also an innovative commentator. His instructive reading of Nietzsche made a decisive contribution to the propogation of Nietzschean discourse in Israel. As one of the leaders of LEHI, the Hebrew underground against the British before the founding of the Sate of Israeli, Eldad was considered a (...) radical intellectual of the Israeli right and had a Messianic vision of the future of Israel. His outlook was influenced deeply by the Nietzschean Lebensphilosophie. In this article I will trace the role of Nietzsche in Eldad's political biography, Messianic philosophy and intellectual enterprise.Die von ihm in den 1960er und 1970er Jahren ins Hebräische übersetzten sieben Bände von Nietzsche haben Israel Eldad zu einem der wichtigsten israelischen Nietzscheforscher gemacht. Nicht nur als brillanter Übersetzer und innovativer Kommentator, sondern auch durch seine erhellende Nietzschelektüre leistete er einen entscheidenden Beitrag zur intensivierung des Nietzschediskurses in Israel. Als einer der führer der LEHI, des hebräischen Untergrundkampfes gegen die Briten vor der Gründung des israelischen Staates, wurde Eldad als ein radikaler Intellektueller der israelischen Rechten angeschen und hatte eine messianische Vision für die Zukunft Israels. Seine Sichtweise wurde von der Lebensphilosophie Nietzsches stark beeinflusst. In diesem Beitrag wird der Rolle Nietzsches in Eldads politischer Biographie, messiansischer Philosophie und intellektuellen Unternchmungen nachgegangen. (shrink)

Given the need for global action on climate change, it is crucial to comprehend which factors motivate people in different countries to act more pro-environmentally. Lithuania is a post-socialist country that has recently increased commitment to foster pro-environmental behavior of individuals, by implementing interventions that target mainly the personal costs and benefits of relevant behaviors. Yet, research suggests that people’s general environmental considerations, namely biospheric values and environmental self-identity, can drive people’ pro-environmental behavior and may be important targets for (...) interventions. These studies, however, have been mostly conducted in Western Europe and the United States, with limited evidence of relationship between people’s biospheric values, environmental self-identity and pro-environmental behaviors across different countries and cultures. We performed a correlational study with a convenience sample in Lithuania (n = 334). Consistent with previous studies and the theory, our study revealed that people’s general environmental considerations were positively related with recycling and environmental activism, but not with fuel-efficient driving and the use of sustainable transportation in Lithuania. We conclude that general environmental considerations are related to pro-environmental behaviors beyond Western Europe and the United States. Yet, future studies need to examine the boundary conditions of this relationship and test whether i... (shrink)

The article conceptualizes the phenomenon of reception of foreign philosophical trends and authors as a social phenomenon that demands a socio-historical approach. The author attempts to demonstrate the advantages of such a genre of the history of philosophy as the history of reception. The merit of the socio-historical approach to reception, according to the author, lies in its ability to elucidate factors hidden from a purely exegetical approach. It allows for the explanation of phenomena that are unexplained (...) from an exegetical perspective, such as the effects of misreading and misunderstanding during the borrowing of foreign philosophical production. These effects are not random but systematic. The author also seeks to clarify Hans Joas's formulated paradox: during reception, misunderstandings arise not only between irreconcilable positions but also between similar ones. The author focuses on the “agents” of reception, which include not only professional philosophers but also translators, publishers, commentators, whose perspectives are always shaped by their position in the social and professional space. This space has its disciplinary, ideological, and national limitations. Based on the analysis of texts from representatives of reception histories, the article formulates key elements of reception theory. Reception is viewed as a social, structured, and transformative phenomenon measured by its impacts. The article also establishes connections between types and periods of reception, each having its own purpose and logic. The article analyzes the conditions for the international circulation of ideas and demonstrates how factors of intellectual, ideological, political, and national character determine both appropriation (successful reception) and rejection of foreign trends or authors. (shrink)

A main theme of this chapter is Ludwig Wittgenstein’s critical reception of Socrates in the 1930s, during which time Wittgenstein was developing a new philosophical methodology that he described as being antithetical to that of Socrates and best explained by way of this contrast. In particular, Wittgenstein is critical of an unexamined assumption relating to conceptual unity that seems to inform Socrates’ philosophical engagements, according to which one can always define a concept, or cases that fall under it, with (...) reference to a feature or features common to all relevant cases. However, when accounting for Wittgenstein’s reception of Socrates, one needs to explain why the kind ofcritical remarks composed in the 1930s do not reoccur in Wittgenstein’s writings after this period, and why none of these critical remarks make it into his mature main work, the Philosophical Investigations. What made Wittgenstein change his mind about how to explain or introduce his later philosophy? My explanation is twofold: (i) Wittgenstein came to find his 1930s remarks on Socrates misleading for reasons connected with his rejection of philosophical theses and questions relating to the justification of philosophical methodology. (ii) Ultimately he came to recognize a possibility of reinterpreting Socrates’ method/s of employing definitions as consistent with his own methodology. Thus, rather than as an antithesis to Socratic philosophy, Wittgenstein’s later philosophy is better seen as giving it a new twist. Following this lead, I identify five important uses for definitions whose philosophical significance does not rest of the assumption of simple conceptual unity. Four of these are evidently present in Plato’s Socratic dialogues. (shrink)

The article examines the subjective attitudes towards life chances of the Lithuanian youth (aged 18–35). Following the concept of life chances introduced by M. Weber (1920) (cited by Grusky 2001), the theoretical aspects of life chances are analysed. The empirical part of the paper is to survey the research results on the life chances of young people in Lithuania in 2023. Based on the analysis of scientific literature and survey research data, we can state that the subjective attitudes of (...) young people to life chances vary depending on age, gender, employment, and parents’ socio-economic status when the respondent is 14–15 years old. The survey research revealed that young people, who are currently not working or studying, or who identify themselves and their family with the lowest social class, most unfavourably evaluate their life chances. The scientific research is funded by the Lithuanian Science Council researchers group’s Project ‘Socio-economic Factors of Youth Life Chances Differentiation in Lithuania’ (Reg. No. S-MIP-22-42, contract date 18.03.2022). (shrink)

ABSTRACT The main aim of this article is to investigate the reception of Owen’s ideas in the nineteenth-century Polish context. I argue that Owen’s ideas did not attract as much attention as those of, amongst others, Charles Fourier, Félicité de Lamennais, or – in the second half of the century – Karl Marx. Despite being overshadowed by other Romantic socialists, Owen’s reception in Poland can be described as having been marked by three phases. Though we can determine the (...) general direction of this reception, we can only demarcate the rough time frames of it. The first phase may be traced from 1830 until around 1860. It was marked by Polish radicals’ rejection of Owen’s ideas. The phase, which may be dated from roughly 1848, saw the reception of and critical engagement with Owen’s ideas by Polish conservatives. Ironically, conservatives represented the first political current in the Polish context, which made a real effort to analyse and engage with his ideas seriously. Finally, the third phase of reception was constituted by Marxist and modern socialists, who, in seeing themselves at the end of an historical teleology, read Owen, and other early socialists, as their ideological forefathers. (shrink)

The article reconstructs a late ancient debate concerning a dilemma raised by Aristotle’s De anima: How can an impassive soul account for perceiving qua being affected by perceptual objects? It is argued that Alexander and Themistius developed radically different approaches which can be better understood within a larger context of the dialogue between Aristotelianism and Platonism. The debate is shown to be instructive in underlining difficulties inherent in Aristotle’s account.

Back cover: How is God revealed through the life of a human community? Dietrich Bonhoeffer's theological ethics begins from the claim to 'Christ existing as community', which David Robinson presents as one of several critical and politically astute variations on G.W.F. Hegel's philosophy of religion.

In several of his writings Hegel suggests an identification of his absolute idea/spirit with Aristotle's God in theMetaphysics. This suggestion is remarkable since it indicates that Hegel regarded his philosophy in line with classical positions in ancient metaphysics. Although there is increasing discussion of the relation between Hegel and Aristotle it is still doubtful what it was that Hegel seemed to find at the highest point of Aristotle's philosophy. To clarify this relation within the realm of first philosophy I will (...) first give a short reconstruction of Aristotle's conception of God in order, second, to confront this conception with the absolute idea/spirit in Hegel. Against Ferrarin, I will not primarily discuss the conception of actuality/activity and infinite subjectivity; rather I will focus on Aristotle's and Hegel's ontological understanding of truth. The new thesis in my paper is that Hegel can relate his theory of the absolute idea/spirit to Aristotle's God on the basis of their shared understanding of truth. This understanding allows both of them to find the highest realization and thus the fulfillment of truth in the self-thinking thinking of God (Aristotle) or the self-thinking thinking of the absolute idea/spirit (Hegel). When Hegel seems to return to Aristotle at the end of his system, this return has its systematic link in the idea of a fulfilled truth which is God or the Absolute in the sense of self-thinking thinking. Although Hegel's return to Aristotle's theology has a certain plausibility, it is also limited by the fact that for Aristotle God's self-thinking thinking is not a process of self-determination, as Hegel finds it to be and which leads him to miss a crucial feature of Aristotle's theology. (shrink)

John Palmer presents a new and original account of Plato's uses and understanding of his most important Presocratic predecessor, Parmenides. Adopting an innovative approach to the appraisal of intellectual influence, Palmer first explores the Eleatic underpinnings of central elements in Plato's middle-period epistemology and metaphysics and then shows how in the later dialogues Plato confronts various sophistic appropriations of Parmenides.