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And that was a Greek who "flourished" about the time of the outbreak of the Ionic Revolution. At that time it was possible for a Greek to flee out of the superabundant reality, as out of a mere delusive schematism of the imaginative faculties – not perhaps like Plato into the land of the eternal ideas, into the workshop of the world-creator, in order to feast the eyes on unblemished, unbreakable primal-forms of things – but into the rigid death-like rest of the coldest and emptiest conception, that of the "Being." We will indeed beware of interpreting such a remarkable fact by false analogies. That flight was not a world-flight in the sense of Indian philosophers; no deep religious conviction as to the depravity, transitoriness and accursedness of Existence demanded that flight – that ultimate goal, the rest in the "Being," was not striven after as the mystic absorption in one all-sufficing enrapturing conception which is a puzzle and a scandal to common men. The thought of Parmenides bears in itself not the slightest trace of the intoxicating mystical Indian fragrance, which is perhaps not wholly imperceptible in Pythagoras and Empedocles; the strange thing in that fact, at this period, is rather the very absence of fragrance, colour, soul, form, the total lack of blood, religiosity and ethical warmth, the abstract-schematic – in a Greek! – above all however our philosopher's awful energy of striving after Certainty, in a mythically thinking and highly emotional – fantastic age is quite remarkable. "Grant me but a certainty, ye gods!"is the prayer of Parmenides, "and be it, in the ocean of Uncertainty, only a board, broad enough to lie on! Everything becoming, everything luxuriant, varied, blossoming, deceiving, stimulating, living, take all that for yourselves, and give to me but the single poor empty Certainty!"

In the philosophy of Parmenides the theme of ontology forms the prelude. Experience offered him nowhere a "Being" as he imagined it to himself, but from the fact that he could conceive of it he concluded that it must exist; a conclusion which rests upon the supposition that we have an organ of knowledge which reaches into the nature of things and is independent of experience. The material of our thinking according to Parmenides does not exist in perception at all but is brought in from somewhere else, from an extra-material world to which by thinking we have a direct access. Against all similar chains of reasoning Aristotle has already asserted that existence never belongs to the essence, never belongs to the nature of a thing. For that very reason from the idea of "Being" – of which the essentia precisely is only the "Being" – cannot be inferred an existentia of the "Being" at all. The logical content of that antithesis "Being" and "Not-Being" is perfectly nil, if the object lying at the bottom of it, if the precept cannot be given from which this antithesis has been deduced by abstraction; without this going back to the precept the antithesis is only a play with conceptions, through which indeed nothing is discerned. For the merely logical criterion of truth, as Kant teaches, namely the agreement of a discernment with the general and the formal laws of intellect and reason is, it is true, the conditio sine qua non, consequently the negative condition of all truth; further however logic cannot go, and logic cannot discover by any touchstone the error which pertains not to the form but to the contents. As soon, however, as one seeks the content for the logical truth of the antithesis: "That which is, is; that which is not, is not," one will find indeed not a simple reality, which is fashioned rigidly according to that antithesis: about a tree I can say as well "it is" in comparison with all the other things, as well "it becomes" in comparison with itself at another moment of time as finally also "it is not," e. g.," it is not yet tree," as long as I perhaps look at the shrub. Words are only symbols for the relations of things among themselves and to us, and nowhere touch absolute truth; and now to crown all, the word "Being" designates only the most general relation, which connects all things, and so does the word "Not-Being." If however the Existence of the things themselves be unprovable, then the relation of the things among themselves, the so-called "Being" and "Not-Being," will not bring us any nearer to the land of truth. By means of words and ideas we shall never get behind the wall of the relations, let us say into some fabulous primal cause of things, and even in the pure forms of the sensitive faculty and of the intellect, in space, time and causality we gain nothing, which might resemble a "Veritas æterna?" It is absolutely impossible for the subject to see and discern something beyond himself, so impossible that Cognition and "Being" are the most contradictory of all spheres. And if in the uninstructed naïveté of the then critique of the intellect Parmenides was permitted to fancy that out of the eternally subjective idea he had come to a "Being-In-itself," then it is to-day, after Kant, a daring ignorance, if here and there, especially among badly informed theologians who want to play the philosopher, is proposed as the task of philosophy: "to conceive the Absolute by means of consciousness," perhaps even in the form: "the Absolute is already extant, else how could it be sought?" as Hegel has expressed himself, or with the saying of Beneke: "that the 'Being' must be given somehow, must be attainable for us somehow, since otherwise we could not even have the idea of 'Being.'" The idea of "Being"! As though that idea did not indicate the most miserable empiric origin already in the etymology of the word. For esse means at the bottom: "to breathe," if man uses it of all other things, then he transmits the conviction that he himself breathes and lives by means of a metaphor, i. e., by means of something illogical to the other things and conceives of their Existence as a Breathing according to human analogy. Now the original meaning of the word soon becomes effaced; so much however still remains that man conceives of the existence of other things according to the analogy of his own existence, therefore anthropomorphically, and at any rate by means of an illogical transmission. Even to man, therefore apart from that transmission, the proposition: "I breathe, therefore a 'Being' exists" is quite insufficient since against it the same objection must be made, as against the ambulo, ergo sum, or ergo est.

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The other idea, of greater import than that of the "Existent," and likewise invented already by Parmenides, although not yet so clearly applied as by his disciple Zeno is the idea of the Infinite. Nothing Infinite can exist; for from such an assumption the contradictory idea of a perfect Infinitude would result. Since now our actuality, our existing world everywhere shows the character of that perfect Infinitude, our world signifies in its nature a contradiction against logic and therewith also against reality and is deception, lie, fantasma. Zeno especially applied the method of indirect proof; he said for example, "There can be no motion from one place to another; for if there were such a motion, then an Infinitude would be given as perfect, this however is an impossibility." Achilles cannot catch up the tortoise which has a small start in a race, for in order to reach only the point from which the tortoise began, he would have had to run through innumerable, infinitely many spaces, viz., first half of that space, then the fourth, then the sixteenth, and so on ad infinitum. If he does in fact overtake the tortoise then this is an illogical phenomenon, and therefore at any rate not a truth, not a reality, not real "Being," but only a delusion. For it is never possible to finish the infinite. Another popular expression of this doctrine is the flying and yet resting arrow. At any instant of its flight it has a position; in this position it rests. Now would the sum of the infinite positions of rest be identical with motion? Would now the Resting, infinitely often repeated, be Motion, therefore its own opposite? The Infinite is here used as the aqua fortis of reality, through it the latter is dissolved. If however the Ideas are fixed, eternal and entitative – and for Parmenides "Being" and Thinking coincide – if therefore the Infinite can never be perfect, if Rest can never become Motion, then in fact the arrow has not flown at all; it never left its place and resting position; no moment of time has passed. Or expressed in another way: in this so-called yet only alleged Actuality there exists neither time, nor space, nor motion. Finally the arrow itself is only an illusion; for it originates out of the Plurality, out of the phantasmagoria of the "Non-One" produced by the senses. Suppose the arrow had a "Being," then it would be immovable, timeless, increate, rigid and eternal – an impossible conception! Supposing that Motion was truly real, then there would be no rest, therefore no position for the arrow, therefore no space – an impossible conception! Supposing that time were real, then it could not be of an infinite divisibility; the time which the arrow needed, would have to consist of a limited number of time-moments, each of these moments would have to be an Atomon– an impossible conception! All our conceptions, as soon as their empirically-given content, drawn out of this concrete world, is taken as a Veritas æterna, lead to contradictions. If there is absolute motion, then there is no space; if there is absolute space then there is no motion; if there is absolute "Being," then there is no Plurality; if there is an absolute Plurality, then there is no Unity. It should at least become clear to us how little we touch the heart of things or untie the knot of reality with such ideas, whereas Parmenides and Zeno inversely hold fast to the truth and omnivalidity of ideas and condemn the perceptible world as the opposite of the true and omnivalid ideas, as an objectivation of the illogical and contradictory. With all their proofs they start from the wholly undemonstrable, yea improbable assumption that in that apprehensive faculty we possess the decisive, highest criterion of "Being" and "Not-Being," i. e., of objective reality and its opposite; those ideas are not to prove themselves true, to correct themselves by Actuality, as they are after all really derived from it, but on the contrary they are to measure and to judge Actuality, and in case of a contradiction with logic, even to condemn. In order to concede to them this judicial competence Parmenides had to ascribe to them the same "Being," which alone he allowed in general as the "Being"; Thinking and that one increate perfect ball of the "Existent" were now no longer to be conceived as two different kinds of "Being," since there was not permitted a duality of "Being." Thus the over-risky flash of fancy had become necessary to declare Thinking and "Being" identical. No form of perceptibility, no symbol, no simile could possibly be of any help here; the fancy was wholly inconceivable, but it was necessary, yea in the lack of every possibility of illustration it celebrated the highest triumph over the world and the claims of the senses. Thinking and that clod-like, ball-shaped, through-and-through dead-massive, and rigid-immovable "Being," must, according to the Parmenidean imperative, dissolve into one another and be the same in every respect, to the horror of fantasy. What does it matter that this identity contradicts the senses! This contradiction is just the guarantee that such an identity is not borrowed from the senses.

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Moreover against Parmenides could be produced a strong couple of argumenta ad hominem or ex concessis, by which, it is true, truth itself could not be brought to light, but at any rate the untruth of that absolute separation of the world of the senses and the world of the ideas, and the untruth of the identity of "Being" and Thinking could be demonstrated. Firstly, if the Thinking of Reason in ideas is real, then also Plurality and Motion must have reality, for rational Thinking is mobile; and more precisely, it is a motion from idea to idea, therefore within a plurality of realities. There is no subterfuge against that; it is quite impossible to designate Thinking as a rigid Permanence, as an eternally immobile, intellectual Introspection of Unity. Secondly, if only fraud and illusion come from the senses, and if in reality there exists only the real identity of "Being" and Thinking, what then are the senses themselves? They too are certainly Appearance only since they do not coincide with the Thinking, and their product, the world of senses, does not coincide with "Being." If however the senses themselves are Appearance to whom then are they Appearance? How can they, being unreal, still deceive? The "Non-Existent" cannot even deceive. Therefore the Whence? of deception and Appearance remains an enigma, yea, a contradiction. We call these argumenta ad hominem: The Objection Of The Mobile Reason and that of The Origin Of Appearance. From the first would result the reality of Motion and of Plurality, from the second the impossibility of the Parmenidean Appearance, assuming that the chief-doctrine of Parmenides on the "Being" were accepted as true. This chief-doctrine however only says: The "Existent" only has a "Being," the "Non-Existent" does not exist. If Motion however has such a "Being," then to Motion applies what applies to the "Existent" in general: it is increate, eternal, indestructible, without increase or decrease. But if the "Appearance" is denied and a belief in it made untenable, by means of that question as to the Whence? of the "Appearance," if the stage of the so-called Becoming, of change, our many-shaped, restless, coloured and rich Existence is protected from the Parmenidean rejection, then it is necessary to characterise this world of change and alteration as a sum of such really existing Essentials, existing simultaneously into all eternity. Of a change in the strict sense, of a Becoming there cannot naturally be any question even with this assumption. But now Plurality has a real "Being," all qualities have a real "Being" and motion not less; and of any moment of this world – although these moments chosen at random lie at a distance of millenniums from one another – it would have to be possible to say: all real Essentials extant in this world are without exception co-existent, unaltered, undiminished, without increase, without decrease. A millennium later the world is exactly the same. Nothing has altered. If in spite of that the appearance of the world at the one time is quite different from that at the other time, then that is no deception, nothing merely apparent, but the effect of eternal motion. The real "Existent" is moved sometimes thus, sometimes thus: together, asunder, upwards, downwards, into one another, pell-mell.

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With this conception we have already taken a step into the realm of the doctrine of Anaxagoras. By him both objections against Parmenides are raised in full strength; that of the mobile Thinking and that of the Whence? of "Appearance"; but in the chief proposition Parmenides has subjugated him as well as all the younger philosophers and nature-explorers. They all deny the possibility of Becoming and Passing, as the mind of the people conceives them and as Anaximander and Heraclitus had assumed with greater circumspection and yet still heedlessly. Such a mythological Originating out of the Nothing, such a Disappearing into the Nothing, such an arbitrary Changing of the Nothing into the Something, such a random exchanging, putting on and putting off of the qualities was henceforth considered senseless; but so was, and for the same reasons, an originating of the Many out of the One, of the manifold qualities out of the one primal-quality, in short the derivation of the world out of a primary substance, as argued by Thales and Heraclitus. Rather was now the real problem advanced of applying the doctrine of increate imperishable "Being" to this existing world, without taking one's refuge in the theory of appearance and deception. But if the empiric world is not to be Appearance, if the things are not to be derived out of Nothing and just as little out of the one Something, then these things must contain in themselves a real "Being," their matter and content must be unconditionally real, and all change can refer only to the form, i. e., to the position, order, grouping, mixing, separation of these eternally co-existing Essentials. It is just as in a game of dice; they are ever the same dice; but falling sometimes thus, sometimes thus, they mean to us something different. All older theories had gone back to a primal element, as womb and cause of Becoming, be this water, air, fire or the Indefinite of Anaximander. Against that Anaxagoras now asserts that out of the Equal the Unequal could never come forth, and that out of the one "Existent" the change could never be explained. Whether now one were to imagine that assumed matter to be rarefied or condensed, one would never succeed by such a condensation or rarefaction in explaining the problem one would like to explain: the plurality of qualities. But if the world in fact is full of the most different qualities then these must, in case they are not appearance, have a "Being," i. e., must be eternal, increate, imperishable and ever co-existing. Appearance, however, they cannot be, since the question as to the Whence? of Appearance remains unanswered, yea answers itself in the negative! The earlier seekers after Truth had intended to simplify the problem of Becoming by advancing only one substance, which bore in its bosom the possibilities of all Becoming; now on the contrary it is asserted: there are innumerable substances, but never more, never less, and never new ones. Only Motion, playing dice with them throws them into ever new combinations. That Motion however is a truth and not Appearance, Anaxagoras proved in opposition to Parmenides by the indisputable succession of our conceptions in thinking. We have therefore in the most direct fashion the insight into the truth of motion and succession in the fact that we think and have conceptions. Therefore at any rate the one rigid, resting, dead "Being" of Parmenides has been removed out of the way, there are many "Existents" just as surely as all these many "Existents" (existing things, substances) are in motion. Change is motion – but whence originates motion? Does this motion leave perhaps wholly untouched the proper essence of those many independent, isolated substances, and, according to the most severe idea of the "Existent," must not motion in itself be foreign to them? Or does it after all belong to the things themselves? We stand here at an important decision; according to which way we turn, we shall step into the realm either of Anaxagoras or of Empedocles or of Democritus. The delicate question must be raised: if there are many substances, and if these many move, what moves them? Do they move one another? Or is it perhaps only gravitation? Or are there magic forces of attraction and repulsion within the things themselves? Or does the cause of motion lie outside these many real substances? Or putting the question more pointedly: if two things show a succession, a mutual change of position, does that originate from themselves? And is this to be explained mechanically or magically? Or if this should not be the case is it a third something which moves them? It is a sorry problem, for Parmenides would still have been able to prove against Anaxagoras the impossibility of motion, even granted that there are many substances. For he could say: Take two Substances existing of themselves, each with quite differently fashioned, autonomous, unconditioned "Being" – and of such kind are the Anaxagorean substances – they can never clash together, never move, never attract one another, there exists between them no causality, no bridge, they do not come into contact with one another, do not disturb one another, they do not interest one another, they are utterly indifferent. The impact then is just as inexplicable as the magic attraction: that which is utterly foreign cannot exercise any effect upon another, therefore cannot move itself nor allow itself to be moved. Parmenides would even have added: the only way of escape which is left to you is this, to ascribe motion to the things themselves; then however all that you know and see as motion is indeed only a deception and not true motion, for the only kind of motion which could belong to those absolutely original substances, would be merely an autogenous motion limited to themselves without any effect. But you assume motion in order to explain those effects of change, of the disarrangement in space, of alteration, in short the causalities and relations of the things among themselves. But these very effects would not be explained and would remain as problematic as ever; for this reason one cannot conceive why it should be necessary to assume a motion since it does not perform that which you demand from it. Motion does not belong to the nature of things and is eternally foreign to them.

Those opponents of the Eleatean unmoved Unity were induced to make light of such an argument by prejudices of a perceptual character. It seems so irrefutable that each veritable "Existent" is a space-filling body, a lump of matter, large or small but in any case spacially dimensioned; so that two or more such lumps cannot be in one space. Under this hypothesis Anaxagoras, as later on Democritus, assumed that they must knock against each other; if in their motions they came by chance upon one another, that they would dispute the same space with each other, and that this struggle was the very cause of all Change. In other words: those wholly isolated, thoroughly heterogeneous and eternally unalterable substances were after all not conceived as being absolutely heterogeneous but all had in addition to a specific, wholly peculiar quality, also one absolutely homogeneous substratum: a piece of space-filling matter. In their participation in matter they all stood equal and therefore could act upon one another, i. e., knock one another. Moreover all Change did not in the least depend on the heterogeneity of those substances but on their homogeneity, as matter. At the bottom of the assumption of Anaxagoras is a logical oversight; for that which is the "Existent-In-Itself" must be wholly unconditional and coherent, is therefore not allowed to assume as its cause anything, – whereas all those Anaxagorean substances have still a conditioning Something: matter, and already assume its existence; the substance "Red" for example was to Anaxagoras not just merely red in itself but also in a reserved or suppressed way a piece of matter without any qualities. Only with this matter the "Red-In-Itself" acted upon other substances, not with the "Red," but with that which is not red, not coloured, nor in any way qualitatively definite. If the "Red" had been taken strictly as "Red," as the real substance itself, therefore without that substratum, then Anaxagoras would certainly not have dared to speak of an effect of the "Red" upon other substances, perhaps even with the phrase that the "Red-In-Itself" was transmitting the impact received from the "Fleshy-In-Itself." Then it would be clear that such an "Existent" par excellence could never be moved.