Abstract Objective: To conduct a cultural adaptation and validation of the DASH questionnaire to evaluate the perspective of patients with neurogenic disorders of the upper extremity regarding the impact on their quality of life. Method: We performed an adaptation of the Spanish version of the DASH questionnaire to the Mexican vocabulary and applied it to 478 volunteers. Ceiling effect, floor effect, item-total correlation, descriptive statistics of items and total score, internal consistency, precision, cross-sectional and longitudinal validity were estimated by comparing healthy controls and affected individuals with different disability levels. Results: Our DASH questionnaire version was equivalent to those previously approved and showed homogeneity of the items with respect to the total value of the questionnaire (Cronbach’s alpha > 0.96). In addition, it showed an accuracy of 7.25 points and the cross-sectional and longitudinal validity was documented with significant differences between groups and subgroups with distinct disability levels. Conclusions: The DASH questionnaire can be used with a high level of confidence in the Mexican population.

Resumen Objetivo: Realizar la adaptación cultural y validación del cuestionario DASH para conocer la perspectiva de pacientes con trastornos neurogénicos del miembro superior respecto al impacto en su calidad de vida. Método: Se realizó una adaptación al vocabulario mexicano de la versión española del cuestionario DASH y se aplicó en 478 voluntarios. Se estimaron el efecto techo, el efecto suelo, la correlación ítem-total, las medidas de tendencia central de ítems y el puntaje total, la consistencia interna, la precisión y la validez transversal y longitudinal mediante la comparación de individuos sanos y enfermos con diferente nivel de discapacidad. Resultados: Nuestra versión del cuestionario DASH resultó equivalente a las previamente aprobadas y mostró homogeneidad de los ítems respecto al valor total del cuestionario (alfa de Cronbach > 0.96). Además, tuvo una precisión de 7.25 puntos y se documentó la validez transversal y longitudinal con diferencias significativas entre grupos y subgrupos con diferente nivel de discapacidad. Conclusiones: El cuestionario DASH puede ser empleado con un nivel de confianza alto en la población mexicana.

Abstract Objective: Obesity is a global epidemic affecting developing countries. The relationship between obesity and perioperative outcomes during elective lumbar spine surgery remains controversial, especially in those without morbid disease. Materials and methods: We retrospectively revised the medical records of patients with lumbar spine degeneration subjected to elective surgery. The data retrieved included demographic and clinical characteristics, body mass index (BMI), obesity status (BMI ≥ 30), surgical interventions, estimated blood loss (EBL), operative time, length of stay (LOS), and post-operative complications. Perioperative outcomes were compared between Grade I-II obese and non-obese individuals. Results: We enrolled 53 patients, 18 with Grade I-II obesity. Their median age was 51, with no differences in gender, comorbidities, laboratory parameters, and surgical procedures received between groups. No clinically relevant differences were found between grade I-II obese and non-obese participants in EBL (300 mL vs. 250 mL, p = 0.069), operative time (3.2 h vs. 3.0 h, p = 0.037), and LOS (6 days vs. 5 days, p = 0.3). Furthermore, BMI was not associated with the incidence of significant bleeding and long stay but showed a modest correlation with operative time. Conclusion: Grade I-II obesity does not increase surgical complexity nor perioperative complications during open lumbar spine surgery.

Resumen Objetivo: La obesidad es una epidemia mundial que afecta a países subdesarrollados. Su relación con los resultados de la cirugía de columna lumbar electiva sigue siendo controvertida, especialmente en obesos sin enfermedad mórbida. Métodos: Se revisaron los expedientes de pacientes con degeneración de la columna lumbar sometidos a cirugía. Los datos recuperados incluyeron características demográficas y clínicas, índice de masa corporal (IMC), estado de obesidad (IMC > 30), intervenciones quirúrgicas, sangrado estimado, tiempo operatorio, tiempo de estancia y complicaciones. Los resultados se compararon entre individuos obesos grado I-II y controles. Resultados: Se incluyeron 53 pacientes, 18 con obesidad de grado I-II. La edad media fue de 51 años, sin diferencias en el sexo, las comorbilidades, los parámetros de laboratorio y los procedimientos quirúrgicos recibidos entre grupos. No se encontraron diferencias relevantes entre los participantes obesos y los no obesos en sangrado (300 vs. 250 mL, p = 0.069), tiempo operatorio (3.2 vs. 3.0 horas, p = 0.037) y estancia (6 vs. 5 días, p = 0.3). El IMC no se asoció con hemorragia y larga estancia, pero mostró una correlación modesta con el tiempo operatorio. Conclusiones: La obesidad grado I-II no predispone a complicaciones durante la cirugía de columna lumbar.

Abstract: In ancient times, authors such as Plutarch and Proclus questioned Parmenides’ abilities as a poet considering his Poem to be ‘prose in disguise’. Harsh judgments concerning Parmenides’ style are pervasive even in modern scholarship (Diels, 1897; Wilamowitz, 1912; Tarán, 1977; Kirk & Raven, 1977). This paper focuses on specific metrical and rhythmic devices used consistently in the composition of the Poem, that I will refer to, collectively, as ‘poetic dislocation’. This term encompasses the blurring and cancellation of the central caesura, the tendency to break Hermann’s bridge with varying degrees of intensity, the accumulation of enjambment in groups of verses, the use of non-traditional lexicon of the epic genre and the placement of Homeric lexicon in non-Homeric hexameter collocations. My attempt is to prove that these procedures are an integral part of Parmenides’ poetic style. I will also present an analysis of Parmenides’ versification focusing on the rhythmic patterns and the organization of caesura, especially in fr. B8. Abstract times Parmenides prose disguise. disguise . disguise’ Diels, Diels (Diels 1897 Wilamowitz 1912 Tarán 1977 Raven 1977. 1977) collectively dislocation. dislocation dislocation’ caesura Hermanns Hermann s intensity verses nontraditional non traditional nonHomeric collocations fr B8 B 189 191 197 18 19 1

Resumo: No Banquetede Platão, Fedro é considerado o “pai do discurso” e ocupa na sala o primeiro assento à esquerda. Ele introduz o tema do amor e inicia seu discurso com uma série de referências à tradição, incluindo figuras como Hesíodo, Acusilau e Parmênides, para elogiar Eros. Fedro enfatiza o papel do amor na guerra, na política e nas relações amorosas, ressaltando como o amor motiva os humanos a agirem de maneira excepcional. Seu argumento culmina na ideia de que o ápice do amor é a disposição de morrer por aqueles a quem amamos. Ilustra essa perspectiva com exemplos de casais: Alceste e Admeto, Orfeu e Eurídice e Aquiles e Pátroclo, demonstrando como o amor está intrinsecamente ligado à morte e como este sacrifício é recompensado pelos deuses. Esta tradução destaca termos específicos usados em contextos pederásticos como erastes e eromenos, através da transliteração, diferenciando-os de termos mais genéricos para amantes e amados. A introdução aborda brevemente como a compreensão das relações pederásticas e questões relacionadas ao gênero das personagens podem influenciar a interpretação do discurso. Esta tradução convida os leitores a uma análise minuciosa do discurso de Fedro, explorando as complexidades discutidas e suas implicações para o entendimento do amor na obra de Platão. Resumo Platão pai esquerda tradição Hesíodo Parmênides Eros guerra amorosas excepcional amamos casais Admeto Pátroclo deuses eromenos transliteração diferenciandoos diferenciando amados

Abstract: In Plato's Symposium, Phaedrus is recognized as the "father of discourse" and occupies the first seat on the left. He introduces the theme of love, commencing his discourse with a series of references to tradition, including figures like Hesiod, Acusilaus, and Parmenides, to extol Eros. Phaedrus underscores the role of love in war, politics, and amorous relationships, emphasizing how love motivates humans to act exceptionally. His argument culminates in the notion that the pinnacle of love is the willingness to die for those we love. He illustrates this perspective with examples of couples: Alcestis and Admetus, Orpheus and Eurydice, and Achilles and Patroclus, demonstrating how love is inherently linked to death and how this sacrifice is rewarded by the gods. This translation highlights specific terms used in pederastic contexts, such as erastes and eromenos, through transliteration, distinguishing them from more generic terms for lovers and loved ones. The introduction briefly addresses how the understanding of pederastic relationships and issues related to the gender of the characters can influence the interpretation of the discourse. This translation invites readers to undertake a meticulous analysis of Phaedrus's discourse, exploring the complexities discussed and their implications for the understanding of love in Plato's work. Abstract Platos Plato s Symposium father left tradition Hesiod Acusilaus Parmenides Eros war politics exceptionally couples Admetus Eurydice Patroclus gods contexts eromenos transliteration ones Phaedruss work

Abstract: Starting from the identification and characterization of three literary forms that coexist throughout Parmenides’ Poem, all of them plainly different from each other, it is proposed and demonstrated that such a variety of forms mirrors the delimitation of the different ways of thought and language elaborated by Parmenidic philosophy, in which at least two types of nature of knowledge must be recognized: the logical and the cosmological. The first, marked by a formally logical-argumentative speech which is given the name of truth (aletheia) and whose way of thinking is exclusively noetic; the second, of a theoretical-descriptive nature, dedicated to the consideration of the movement proper to cosmic phenomena, whose devenir demands an equally mobile way of thinking (phronein). Abstract Parmenides Poem other philosophy recognized cosmological first logicalargumentative argumentative aletheia (aletheia noetic second theoreticaldescriptive theoretical descriptive phenomena phronein. phronein . (phronein) (phronein

Abstract: This paper explores the prosaic deductive style developed by Melissus and Zeno. It first emphasizes the authors’ use of a systematic and reduced vocabulary solely dedicated to a priori deduction. In a second time, the paper delves into the systematic role of reductio ad absurdum in their reasoning and distinguishes several kinds of reductio employed by the authors. Through this analysis, the study shows how Melissus and Zeno not only developed and systematized certain aspects of Parmenides’ style but also introduced original features that significantly influenced the philosophical writing style. Abstract authors deduction time analysis Parmenides

Abstract: It is a commonplace in our histories of Greek philosophy that the first thinker to fashion deductive arguments was Parmenides of Elea. One corollary of this view is that Ionian philosophers before Parmenides provided no arguments in support of their views. In what follows I offer a critique of this dismissive characterization, focusing on the first thinker for whom we have a substantial body of evidence, Xenophanes of Colophon. Specifically, Xenophanes argued that retelling the old stories of divine strife and warfare was out of keeping with the qualities of cleanliness and purity considered essential to a proper symposium. He held also that the presence of fossilized remains at inland and mountainous locations was best explained by positing cycles of worldwide flooding and drought, and he linked many other phenomena with the presence of earth and/or water. He also distinguished between having direct perceptual access to events and knowing the clear and sure truth about them, and concluded that about far-off matters such as the gods and the nature of all things no man can know the certain truth. He held also that a series of contrasts between divine and human attributes followed from an initial assumption of divine greatness. Abstract Elea views characterization evidence Colophon Specifically symposium drought andor or water them faroff far off greatness

Abstract: Parmenides introduces two “novelties” which will remain forever as the pillars of “philosophy”: the certainty that, if there are ὄντα (who could deny it?) it is because there is εἶναι; and the necessity of following a “method” in order to come to know. The very narrow limits of this article prevent us from dealing with the first question. On the other hand, we try to justify the second. The notion of path (= method) is fundamental in Parmenides (the notion, represented by 7 different words, appears 21 times in the recovered fragments of his Poem). Now, a way supposes a traveler, a guide and a goal to reach. According to the dichotomous scheme of his thought, there is for Parmenides a “good” path (traveled by a future philosopher, guided by the Heliads and the Goddess and whose goal is the truth) and a “bad” path (traveled by the mortals “who know nothing”, guided by a wandering thought and which advances without precise direction). These two paths are opposed in fr. 6, where the Goddess says that, unlike (δέ) the path of mortals, the κέλευθος of all that are, is παλίντροπος, for it has to necessarily reach the starting point, which is the κέλευθος πειθοῦς of verse 2.5. Fr. 5 (“It is common (ξυνόν δέ) for me from where (ὁππόθεν) I begin, for I shall return to it again” [πάλιν]) confirms this assumption.

Résumé: Parménide introduit deux “nouveautés” qui vont rester pour toujours comme les piliers de la “philosophie”: la certitude selon laquelle, s’il y a des ὄντα (qui pourrait le nier?) c’est parce qu’il y a εἶναι; et la nécessité de suivre une “méthode” pour arriver à connaître. Les très étroites limites de cet article nous empêchent de nous occuper de la première question. En revanche, nous essayons de justifier la deuxième. La notion de chemin (= méthode) est fondamentale chez Parménide (la notion, représentée par 7 mots différents, apparaît 21 fois dans les fragments récupérés de son Poème). Or, un chemin suppose un voyageur, un guide et un but à atteindre. Selon le schéma dichotomique propre à sa pensé, il y a pour Parménide un “bon” chemin (parcouru par un futur philosophe, guidé par les Héliades et la Déesse et qui a pour but la vérité) et un “mauvais” chemin (parcouru par les mortels “qui ne savent rien”, guidés par une pensée vagabonde et qui avance sans direction précise). Ces deux chemins sont opposés au fr. 6, où la Déesse dit que, contrairement (δέ) au chemin des mortels, le κέλευθος de tout ce qui est, est παλίντροπος, car il a doit obligatoirement rejoindre le point de départ, qui est le κέλευθος πειθοῦς du vers 2.5. Le fr. 5 (“Il est commun (ξυνόν δέ) pour moi où (ὁππόθεν) je commence, car j’y reviendrai à nouveau” [πάλιν]) confirme cette hypothèse.

Resumen Se muestrearon cinco parcelas de tres años, establecidas por la Iniciativa Osa & Golfito (INOGO), cada parcela constaba con dos tratamientos los cuales fueron sistema agroforestal (SAF) integrado por E. guineensis, C. megalantha, T. cacao y Musa sp, y el monocultivo de E. guineensis; cuyo objetivo fue evaluar el efecto de un sistema productivo agroforestal con Elaeis guineensis sobre la fertilidad fisicoquímica del suelo. Se determinó la densidad aparente del suelo y se extrajeron muestras compuestas en dos profundidades, obteniéndose el contenido de nutrientes, la materia orgánica, la densidad de partículas y la porosidad. Los datos fueron analizados estadísticamente en donde las parcelas fungieron como bloques, sin mostrar diferencias significativas para algunas variables edáficas y elementos evaluados; sin embargo, el contenido de fósforo fue significativamente más alto en el SAF y disminuyó con la profundidad del suelo 0 – 20 cm a 20 – 40 cm, el magnesio aumentó estadísticamente del año 2019 al 2020, igualmente que la materia orgánica, el carbono y el nitrógeno total y fueron superiores en la superficie (0 -20 cm) que a la profundidad 20 - 40 cm.

Abstract Five three-year-old plots established by the Osa & Golfito Initiative (INOGO) were sampled, where each experimental plot consisted of two treatments, corresponding to an agroforestry system and a monoculture system of E. guineensis. Whose objective was to evaluate the effect of an agroforestry production system with Elaeis guineensis on the physicochemical fertility of the soil. The agroforestry system was integrated by E. guineensis, Cordia megalantha, Theobroma cacao and Musa sp. The bulk density of the soil was determined and composite samples were extracted at two depths, obtaining nutrient content, organic matter, particle density and porosity. The data were statistically analyzed where the plots served as blocks, without showing significant differences for some edaphic variables and elements evaluated; however, phosphorus content was significantly higher in FAS and decreased with soil depth from 0 - 20 cm to 20 - 40 cm, magnesium increased statistically from 2019 to 2020, as well as organic matter, carbon and total nitrogen and were higher at the surface (0 -20 cm) than at the depth of (20 - 40 cm).

Resumen El objetivo fue evaluar el estado nutricional de los cultivos de un sistema agroforestal (SAF), del monocultivo Elaeis guineensis y la absorción de nutrientes de Cordia megalantha a la edad de dos años. Se muestrearon cinco parcelas de tres años de edad establecidas por la Iniciativa Osa & Golfito (INOGO) en diferentes localidades en la región sur de Costa Rica. Cada parcela constaba con dos tratamientos: un SAF integrado por E. guineensis, C. megalantha, T. cacao y Musa sp, y el monocultivo de E. guineensis. En dos ocasiones (2019 y 2020), en cada parcela se muestreó hojas y frutos en cinco plantas seleccionadas al azar en los cultivos, para determinar contenido de nutrimentos; en C. megalantha se midieron solamente tres árboles, obteniéndose, además el crecimiento anual; sin embargo, para obtener el rendimiento unitario de madera, usado en la absorción de nutrientes, se midió alrededor del 50% de los árboles plantados (42 árboles/ha). Los resultados fueron analizados estadísticamente con las parcelas como bloques, donde la variable estado nutricional de E. guineensis en los dos tratamientos no mostró diferencias significativas, en este cultivo los nutrientes deficientes recurrentes en las hojas fueron el Zn y el K. En tanto, T. cacao y Musa sp. presentaron mayores deficiencias en el contenido de Ca-Mg-Zn y K-Zn respectivamente. Se estimó que, en promedio, una hectárea de C. megalantha de dos años de edad extrajo en kg: 3,04 de Ca; 3,04 de N; 1,95 de K; 0,48 kg de Mg y 0,23 kg de P.

Abstract The objective was to evaluate the nutritional status of the crops of an agroforestry system (SAF), of the monoculture Elaeis guineensis and the absorption of nutrients from Cordia megalantha at the age of two years. Five three-year-old plots established by the Initiative Osa & Golfito (INOGO) were sampled in different locations in the southern region of Costa Rica. Each plot consisted of two treatments: a SAF composed of E. guineensis, C. megalantha, T. cacao and Musa sp, and the monoculture of E. guineensis. On two occasions (2019 and 2020), in each plot leaves and fruits were sampled on five plants randomly selected in the crops, to determine nutrient content; in C. megalantha only three trees were measured, obtaining, in addition, the annual growth; however, to obtain the unit yield of wood, used in nutrient absorption, about 50% of the trees planted were measured (42 trees/ha). The results were statistically analyzed with the plots as blocks, where the variable nutritional status of E. guineensis in the two treatments showed no significant differences, in this crop the recurrent deficient nutrients in the leaves were Zn and K. Meanwhile, T. cacao and Musa sp. had greater deficiencies in the content of Ca-Mg-Zn and K-Zn respectively. It was estimated that, on average, one hectare of C. megalantha aged two years extracted in kg: 3.04 ca; 3.04 of N; 1.95 K; 0.48 kg of Mg and 0.23 kg of P.

Abstract: In some of the Aristotelian accounts, Parmenides’ thesis is construed in opposition to the philosophy of nature; on the other hand, he is also depicted, in a different context, as a cosmologist, to whom the Stagirite (and a long tradition afterwards, ending with Simplicius) ascribes a theory of becoming and its principles. In this paper, I exhibit and analyse the relevant passages from Physics I 1-3, Metaphysics I 3 and 5 and On generation and corruption I 3, providing an interpretation that aims to solve the apparent paradox, making sense of the information we can gather from Aristotle’s and Simplicius’ testimonies. Eventually, I propose a construal of the Two Ways of fr. 2 with an emphasis on the predicative reading of einai, which could hint at the Parmenidean approach to cosmology that runs in parallel with the argument on Being. Abstract accounts Parmenides nature hand depicted context cosmologist afterwards Simplicius principles paper 13, 13 1 1-3 paradox Aristotles Aristotle s testimonies Eventually fr einai Being 1-

Abstract “Koinōnia and Justice. From Republic to Parmenides”. The main reason why the developmental interpretation of the platonic Parmenides believes this dialogue constitutes a crisis in the development of Plato’s thought is the idea that the philosopher criticizes therein its Theory of Ideas of the middle period - Phaedo, Symposium, Republic. The theory supposedly criticized would conceive the Ideas as absolutely simple and isolated unities that, as such, would make impossible the fulfilment of their own function. This would only be possible by a new relational conception of the Ideas introduced in Parmenides and developed in Sophist. In contrast to some scholars who do not even mention certain passages in those dialogues (e.g. Cordero, 2014, 2016), I will show 1) that the notion of koinōnia is essential to the project of the Republic, since its central idea, the notion of justice, is unthinkable without the notion of koinōnia of the Ideas with each other; and 2) that Parmenides makes use of this notion of justice (150a) precisely in relation to the eidetical koinōnia (143a-b) and to the Idea conceived as a whole (ὅλον) “which has come to be one complete/perfect thing out of all its parts - ἐξ ἁπάντων ἓν τέλειον γεγονός” (157e1, ἓν ἐκ πολλῶν, 157c6, ἓν τέλειον µόρια ἔχον, 157e4).

Resumen La razón fundamental por la que, según cierto modelo historiográfico el Parménides platónico constituye un diálogo de crisis en el desarrollo del pensamiento de Platón, es la supuesta presencia en él de una crítica de la Teoría de las Ideas del período medio -Fedón, Banquete, República. La insuficiencia de esa teoría consistiría en una concepción de las Ideas como unidades absolutamente simples y completamente aisladas que les impediría cumplir la función para la cual habrían sido concebidas. Esa función solo podría ser cumplida por una nueva concepción relacional de las Ideas que estaría sugerida en el Parménides y desarrollada en el Sofista. Así pues, por contraste con la que yo llamaría una estrategia del silencio (p. ej. Cordero, 2014, 2016), quisiera 1) insistir en que la noción de koinōnía es fundamental e imprescindible para el proyecto de la República, pues su tema central, la noción de justicia, es impensable sin la noción de koinōnía entre las Ideas; y 2) hacer notar el uso de esa noción de justicia en el Parménides (cf. 150a), precisamente en conexión con la cuestión de la interrelación eidética (143a-b) y la concepción de la Idea como un todo (ὅλον) “que ha surgido como un uno a partir de todos las partes - ἐξ ἁπάντων ἓν τέλειον γεγονός” (157e1, ἓν ἐκ πολλῶν, 157c6, ἓν τέλειον µόρια ἔχον, 157e4).

Resumo: Nas primeiras duas seções deste artigo, apresento alguns dos argumentos que os filósofos budistas indianos Nāgārjuna (ca. séculos II-III) e Vasubandhu (ca. séculos IV-V) usam para mostrar a insustentabilidade lógica dos fenômenos, respectivamente, do movimento e da existência de objetos externos/extramentais. A lógica desses argumentos é comparável à lógica que Zenão de Eleia utiliza nos seus paradoxos contra o movimento e a multiplicidade - e, de fato, no interior dos estudos budológicos contemporâneos, essa comparação já foi sugerida. Na terceira seção, entretanto, pretendo mostrar que os objetivos filosóficos mais imediatos desses três pensadores divergem e são inconciliáveis: enquanto Zenão critica o movimento e a multiplicidade para demonstrar a plausibilidade dos atributos da imobilidade e da univocidade do Ser parmenídico, os paradoxos de Nāgārjuna e Vasubandhu devem ser entendidos no âmbito de projetos filosóficos que, em continuidade com o ensinamento budiano do caminho do meio, pretendem ficar equidistantes das categorias do “ser” e do “não-ser”, evitando ambas. Finalmente, na quarta e última seção, defendo a tese de que os objetivos últimos dos Eleatas e aqueles dos dois filósofos budistas voltam a ser parecidos: Parmênides e o Buda, como também seus respectivos epígonos, buscam promover nos seus seguidores uma “revolução epistêmica” que consiste na passagem de uma visão ordinária da realidade a uma compreensão extraordinária ou suprema, coincidente com a realidade em si e, portanto, verdadeira em última análise.

Abstract: In the first two sections of this paper, I present some of the arguments that the Buddhist Indian philosophers Nāgārjuna (second/third century) and Vasubandhu (fourth/fifth century) use to show the logical untenability of the phenomena of motion and of the existence of multiple external/extramental objects. The logic of these arguments seems to be quite comparable - and actually, within contemporary buddhological studies, it was sometimes compared - to the one that Zeno of Elea uses in his paradoxes against motion and multiplicity. However, in the third section, I try to show that the most immediate philosophical purposes of these three thinkers diverge and are irreconcilable. While Zeno criticizes motion and multiplicity in order to show the plausibility of the attributes of motionlessness and uniqueness of Parmenides’ Being, Nāgārjuna and Vasubandhu’s paradoxes should be understood within philosophical projects that, in tune with the Buddha’s teaching of the “middle way”, try to keep themselves equidistant from the categories of “being” and “non-being”, avoiding both. Finally, in the fourth and last section, I defend the thesis that the ultimate purposes of the Eleatics’ view and those of the two Buddhist philosophers are, once again, comparable. Both Parmenides and the Buddha, as well as their respective epigones, try to promote an “epistemic revolution”, in their followers, which consists in the shift from the ordinary vision of reality to an extraordinary or supreme understanding, coincident with reality in itself and, therefore, ultimately true.

Abstract: The starting point for this study is the passage in Metaphysics, in which Aristotle quotes Parmenides’ fr. 28B 16 DK, which is analyzed in the light of other parallel passages within the Corpus Aristotelicum, as well as through the confrontation with Theophrastus’ comment in the De Sensibus on this same Parmenides' fragment, in order to attempt, through an exhaustive lexical and semantic examination, a reconstruction of the interpretation that the Stagirite provided for Parmenides' approach to certain psychic functions (sensory perception and / or cognition). In line with this analysis, we will also try to assess the objectivity of the critique that Aristotle addressed to the philosophical views contained in Parmenides’ poem.

Resumen: El presente trabajo toma como punto de partida el contexto de la Metafísica en el que Aristóteles cita el fr. 28B 16 DK de Parménides, el cual es analizado a la luz de otros pasajes paralelos dentro del Corpus Aristotelicum, así como de la confrontación con el comentario que Teofrasto hace de ese mismo fragmento parmenídeo en el De Sensibus, con la finalidad de presentar, con base en un exhaustivo examen léxico y semántico, una reconstrucción de la interpretación que el Estagirita dio a los planteamientos parmenídeos relativos a ciertas funciones psíquicas (percepción sensorial y/o cognición). En consonancia con este análisis, hemos intentado también hacer una valoración acerca de la objetividad de la crítica de Aristóteles hacia los planteamientos filosóficos vertidos en el poema de Parménides.

Abstract In the present work, we will focus on the analysis of Par- menides’ and Melissus’ criticisms made in fragment 9 of On Philosophy. We believe that this fragment is a relatively solid testimony that in this work Aris- totle would have tried to inquire around one of the principles of the real: the physis, presenting the problems that its denial presupposes. To perform our analysis, we will divide the work into two parts. In the first, we will examine the context in which the fragment 9 of On philosophy and the source from which it has reached us is mentioned: Sextus Empiricus. In the second part, we will focus on the argumentative strategies that Aristotle would have implemented to develop the thesis presented in this fragment.

Resumen En el presente trabajo, nos centraremos en el análisis de las críticas a Parménides y Meliso realizadas en el fragmento 9 de Sobre la filosofía. Creemos que este fragmento es un testimonio relativamente sólido de que en esta obra Aristóteles habría intentado indagar en torno a uno de los principios de lo real: la physis, presentando las problemáticas que su negación presupone. Para realizar nuestro análisis, dividiremos el trabajo en dos partes. En la primera, examinaremos el contexto en el cual aparece citado el fragmento 9 de Sobre la filosofía y la fuente por la cual nos ha llegado: Sexto Empírico. En la segunda parte, nos centraremos en las estrategias argumentativas que Aris tóteles habría implementado para desarrollar las tesis presentadas en el fragmento en cuestión.