Abstract

After presenting the rules of Eleatic antilogic, i.e., dialectic, I argue that Zeno was a practitioner, and, on the basis of key passages from Plato’s Parmenides, that his paradoxes of divisibility and movement were notreductio ad absurdum, but simple derivation of impossibilities meant to ridicule Parmenides’ adversaries. Thus, Zeno did not try to prove that there is no motion, but simply derived this consequence from premises held by his opponents. I argue further that these paradoxes were devised, in accordance with Eleatic antilogic, following a scheme that included hypotheses and their contradictories, within which the subject is to be treated both “in relation to itself,” and “in relation to other things”.