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|Bubner I 72
Zeno/Hegel/Bubner: his peculiarity is dialectic. Reason makes the beginning (Hegel pro).
The advantage over Parmenides is that assertions are not made in such a way, which presuppose an abstraction and are therefore not at all suitable for an actual beginning.
The zenonian reason does not intervene when something is developed when something is posed, because it allows the impossibility of opposite conception on the thing itself.
Impossibility: because the one gets into contradictions who attributes the many, rather than the one being of the Parmenides.
Paradoxes/Movement/Zeno/Hegel/Bubner: Hegel takes over Aristotle's solution: the introduced distinction of two aspects in space and time, namely, continuity and discretion.
Bubner: this is unhistorical, because Zenon could not be yet aware of it.
Solution: the continuum introduced by Aristotle makes the infinite divisibility of space and time compatible with its unity.
Hegel: "the self-equality, continuity is absolute connexion, the dissolution of all distinction, all negativity, of being-for-itself.
The point, on the other hand, is the pure being-for-itself, the absolute self-differentiation, and the abolition of all equality and connexion with others.
But these two are placed in space and time in one, space and time the contradiction (!). It is closest to show it in the movement: For the movement also places something opposite for the presentation.
BubnerVsHegel: Here, Hegel discovers more than the translation can give. It is anachronistic to raise Zenon to the dialectician.
Anachronisms, however, are the price of structural comparisons that are philosophically illuminating.
Antike Themen und ihre moderne Verwandlung Frankfurt 1992