Platons Parmenides und Marsilio Ficinos Parmenides-Kommentar: Ein kritischer Vergleich
Arne Malmsheimer
sht 2001 · Bochumer Studien zur Philosophie Libri 34 · John Benjamins Publishing
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Gemeinhin gilt der Platonische Dialog Philosophos, auf den Platon selbst im Sophistes verweist, als verschollen. Eine genaue Analyse des Theaitetos sowie der sog. Eleatischen Dialoge kann jedoch erweisen, dass Platon die Trilogie Sophistes, Politikos und Philosophos mit dem Parmenides abschloss dass der verschollene Philosophos also mit dem existierenden 'Parmenides' identisch ist. Die dialektische Übung des Parmenides führt dabei eine Art Subjektivitätsphilosophie vor, in der das Eine sich als menschliche Seele zeigt. Die Seele des Menschen lässt in der Vielheit ihrer Sätze und der dialogischen Einheit dieser Sätze Wirklichkeit überhaupt erst entstehen, ist in diesem subjektiven Entwurf von Welt aber immer auf die dialogische Prüfung eigener Vorstellungen durch den Anderen angewiesen.
Ein ganz anderes Verständnis des Parmenides offenbart Marsilio Ficino in seinem Parmenides-Kommentar. Ficinos Exegese folgt im wesentlichen der des Proklos, so dass Wirklichkeit hier nicht als von der Seele entworfene, sondern als hierarchisch gestufte beschrieben wird. Das vorliegende Buch geht dieser Deutung nach, um sie schließlich als unhaltbar zurückzuweisen.
The Platonic dialogue Philosophos, which Plato himself mentions in the Sophistes, is usually considered to be a lost work. A detailed analysis of the Theaitetos as well as the so-called Eleatic dialogues reveals that Plato completed the trilogy Sophistes, Politikos and Philosophos with the Parmenides hence, that the lost Philosphos is identical with the existing Parmenides. The dialectical exercise of the Parmenides demonstrates a kind of theory of subjectivity in which the One reveals itself to be the human soul. The human soul through the multiplicity of its sentences and their dialogical unity therefore creates reality. Nevertheless, the human soul is dependent on the examination of this very reality in dialogue with another.
In his Parmenides-commentary Marsilio Ficino shows a quite different understanding of the Parmenides. Ficinos exegetical approach mainly follows Proclus commentary. As a result, reality is not described as a creation of the human soul on the contrary, it appears to be a well-organised hierarchy. This volume analyzes Ficinos argumentation and finally rejects it.
Ein ganz anderes Verständnis des Parmenides offenbart Marsilio Ficino in seinem Parmenides-Kommentar. Ficinos Exegese folgt im wesentlichen der des Proklos, so dass Wirklichkeit hier nicht als von der Seele entworfene, sondern als hierarchisch gestufte beschrieben wird. Das vorliegende Buch geht dieser Deutung nach, um sie schließlich als unhaltbar zurückzuweisen.
The Platonic dialogue Philosophos, which Plato himself mentions in the Sophistes, is usually considered to be a lost work. A detailed analysis of the Theaitetos as well as the so-called Eleatic dialogues reveals that Plato completed the trilogy Sophistes, Politikos and Philosophos with the Parmenides hence, that the lost Philosphos is identical with the existing Parmenides. The dialectical exercise of the Parmenides demonstrates a kind of theory of subjectivity in which the One reveals itself to be the human soul. The human soul through the multiplicity of its sentences and their dialogical unity therefore creates reality. Nevertheless, the human soul is dependent on the examination of this very reality in dialogue with another.
In his Parmenides-commentary Marsilio Ficino shows a quite different understanding of the Parmenides. Ficinos exegetical approach mainly follows Proclus commentary. As a result, reality is not described as a creation of the human soul on the contrary, it appears to be a well-organised hierarchy. This volume analyzes Ficinos argumentation and finally rejects it.
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