Feyerabend's interpretation of Archaic Age

PAIDEIA: PHILOSOPHICAL E-JOURNAL OF CHARLES UNIVERSITYISSN 1214-8725philosophy. For example, the emergence of rational thought, is also very closely linked tochanges in the social environment that characterized life in the Greek polis. (Vernant 1982)Feyerabend concludes that:“In politics, abstract groups had replaced neighbourhoods (and the concreterelationships they embodied) as the units of political action (Cleisthenes); in economics,money replaced barter with its attention to context and detail; the relation between militaryleaders and their soldiers became increasingly impersonal; local Gods merged in the course oftravel, tribal and cultural idiosyncracies were evened out by trade, politics and other types ofinternational exchange, important parts of life became bland and colorless, and terms tied tospecifics accordingly lost in content, or in importance, or they simply disappeared.”(Feyerabend 1999: 14)This exaggerated assertion corected by Clark (2001) points to Feyerabend’s effort togiving account by enumerating instances that Archaic world-view and its change interferesevery aspect of life. The transition can be traced, according to Feyerabend, already toAchilles’ anger when he had been offended by Agamemnon in the book 9 of Iliad. Achillescrosses the boundaries separating the rewards of honor from honor itself. (Feyerabend1999: 21)Feyerabend believes that it was history and not argument (Xenophanes’s immovableOne) that replaced the earlier ideas about Olympic gods. (Feyerabend 1999: 57) Feyerabendcalls this process ‘The Odyssey of Occidental Metaphysics’ and claims that rationalism andscience started with Parmenides. (Feyerabend 2009: 186) One of the main characteristics ofFeyerabend’s later philosophy is the opposition against the rationalist approach of objectivereality grasped by eternal principles firstly introduced by Parmenides.Pre-Socratics were introduced to the philosophy of science by Popper’s essay, Back toPre-Socratics (1958). Feyerabend repeats Popper’s view about pre-Socratics and theircontribution to the development of the natural science. According to both Popper andFeyerabend science, as a critical enterprise, begins with the pre-Socratics but they aredifferent in evaluation. Both also unfortunatelly exhibits rather one-sided and oversimplifiedinterpretations of pre-Socratic philosophy, particularly of Ionian thinkers.Parmenides made an assumption that Being is and not-Being does not exist. Thestatement Being is –, is according to Feyerabend, the first conservation principle of the west.Parmenides’s One is the ultimate Being and ultimately identical with thinking. Parmenidesargued that only Being exists and that change is an illusion. Since the only possibletransformation of Being is into non-Being, but since non-Being does not exist, there can be nochange. Being can have no subdivisions, hence Being is continuous.Feyerabend urges those who find Parmenides’s arguments “primitive andlinguistically absurd” to consider how many modern scientists repeat his general ideaswithout his rigor and coherence. “Nineteenth century point mechanics posited a ‘real’ worldwithout colors, smells, etc.” (Feyerabend 1990) Feyerabend blames that Parmenides’s conceptof Being and his rejection “of becoming” in philosophy stops the historical and dynamicworld of nature of archaic Greek and Ionian philosophers for almost twenty-three centuries tillhttp://www.pedf.cuni.cz/paideia 19