Barbara Cassin indicates
Heidegger's neglect of Gorgias.
My own growing rigid, in this context, has to do with the determination of the origin and the dawn. The Greek morning which Heidegger arranged for us is monomaniacal and kleptomaniacal. It robs an entire array of texts and possibilities so that they may fit under the aegis of Parmenides’ poem. Heidegger’s Parmenides of 1942–43 reads polis merely as pelein, the old Greek verb for einai: if the polis in itself is only the “pole of pelein,” then “it is only because the Greeks are an absolutely non-political people” that they could found the polis, and did. The first reading that I found impossible to perform using Heidegger alone, in the truly grandiose perspective of Parmenides’ unveiling, was Gorgias’ Treatise of Non-Being. Approximately a halfcentury after the dawn, this treatise provides a full-fledged demonstration of the mechanisms or strategies thanks to which Parmenides’ “Poem” conforms to Heidegger’s dream. It is a text which critically exceeds ontology in its nascent state. Thus there was a different way of being pre-Socratic.
Of the pre-Socratics, Heidegger is interested in the Ionians and the Eleatics. He ignores the sophists, until Socrates starts asking them questions. Yesterday's post
on perspective, is in the context of Socrates questioning Protagoras.