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Extra info for AIGA Professional Practices in Graphic Design
15 W. Leszl, p. 307, note 36, agrees with the substance of this interpretation, but contests the translation just given for grammatical reasons—because in his view it would require the aorist Ʈưʦƴƣƫ, as it is found in fr. 2,2 DK. He also contests it because he actually holds that the fragment implies what Plotinus wanted: an identity of thinking with being, albeit in the objective and realist sense that thinking is reducible to being. In accordance with this interpretation, C. Kahn (1968–69) considers ƮưƧʴƮ (rendered as “knowing”) to be necessarily coincident with being—because, as he writes on p.
Coni. Panzerbieter || ȬƪɝƮƩƴƫ LSU ƸƪưƮɛƩƴƫ EMY ƸưɕƮƩƴƫƮ P || ƭưƸɕƨƧƵư EMY ȀƸƧɟƣƵư SU (ȀƸƧɛƣƵư L) P Alexander ƭưƸƧɟƴƣƵư coni. -K. to Denis O’Brien who in the last Àfty years has done more than anyone to further the study of Empedocles’ philosophy. I should also like to thank Jean-Claude Picot for his expert help at every stage of the production of this article, Monique Trédé for her advice on Aristophanes and Christopher Strachan for this elegant rendering of my contribution into English.
This was held by Plotinus, but not, in my view, by Parmenides (nor by Plato nor by Aristotle). To me it seems necessary to distinguish between the identity of thinking and being and the correspondence between thinking and being. The latter was the thesis of Parmenides (and also of Plato and Aristotle), the former the thesis of Plotinus only. 16 According to Von Fritz, in the Homeric poems the verb ƮưƧʴƮ properly means “to realise” or “to understand” a situation, “to recognise” something or someone.