Aristote, créateur du Parménide díkranos que nous héritons aujourd\u27hui

All studies consecrated to Parmenides reads his "Poem" as it had been written in this way: Introduction (fr. 1), Way of Truth (fr. 2-fr. 8.50), "Way of Seeming" (Doxa) (fr. 8.51- fr 19). However, this order was proposed in 1795 by G.G.Fülleborn, based on the interpretation of Simplicius, inspired by Aristotle. But Aristotle had already "platonized" Parmenides, by applying to him a dualistic scheme inexistent before Plato. If we don\u27t take care of Aristotle\u27s mistake, the interpretation of Simplicius, as well as Fülleborn\u27s arrangement, must be abandoned, especially because doxa, in Parmenides\u27 time, means "opinion" and have not an ontological value, synonym of "appearances". There is not in Parmenides a study of two subjects (being and appearances) but a single subject, considered from two points of view opposites.All studies consecrated to Parmenides reads his "Poem" as it had been written in this way: Introduction (fr. 1), Way of Truth (fr. 2-fr. 8.50), "Way of Seeming" (Doxa) (fr. 8.51- fr 19). However, this order was proposed in 1795 by G.G.Fülleborn, based on the interpretation of Simplicius, inspired by Aristotle. But Aristotle had already "platonized" Parmenides, by applying to him a dualistic scheme inexistent before Plato. If we don\u27t take care of Aristotle\u27s mistake, the interpretation of Simplicius, as well as Fülleborn\u27s arrangement, must be abandoned, especially because doxa, in Parmenides\u27 time, means "opinion" and have not an ontological value, synonym of "appearances". There is not in Parmenides a study of two subjects (being and appearances) but a single subject, considered from two points of view opposites.Todos os estudos consagrados a Parmênides leem seu "Poema" como se fosse escrito da seguinte maneira: Introdução (fr.1), Caminho da Verdade (fr.2 - fr.8.50), “Caminho das Aparências” (Doxa) (fr.8.51 - fr.19). No entanto, esta ordem foi proposta em 1795 por G.G.Fülleborn, com base na interpretação de Simplício, inspirada por Aristóteles. Mas Aristóteles já havia “platonizado” Parmênides, aplicando-lhe um esquema dualista inexistente antes de Platão. Se não tomarmos cuidado com o erro de Aristóteles, a interpretação de Simplício, assim como o arranjo de Fülleborn, devem ser abandonados, especialmente porque a doxa, no tempo de Parmênides, significa “opinião” e não tem um valor ontológico, sinônimo de “aparências”. Não há em Parmênides um estudo de dois objetos (ser e aparências), mas um único objeto, considerado de dois pontos de vista opostos