The Philosophy Retreat: The Parmenideum at Elea

Enjoy all that you would expect of a holiday in Italy, but add an extra dimension. Spend a week or two at the Parmenideum -comprising a quaint huddle of independent villas and apartments, various isolated farms and two grand country houses - and enjoy natural beauty, perfect cuisine and inspiring thoughtful encounters with other like minded people.

In the spring, summer and early autumn months various seminars and informal talks are given by visiting professional philosophers, scientists and other academics interested in sharing their knowledge with similarly interested people. No professional or other qualification is necessary except an inclination to learning and knowledge at all levels. Everyone is welcomed and all are encouraged to contribute to the discourse if they should so wish.

For those who have wanted to find time for Philosophy a good way to do so is to pursue it while you are on holiday.

At your leisure (for how else can philosophical contemplation be undertaken?), indulge the inspiring scenery, the exquisite cuisine and the tranquil beauty of Cilento with the serenity of a philosophical contemplation among the olive groves and ancient ruins of Elea.

At the Parmenideum visitors can participate in formal and informal talks, as well as debates for as much or as little as of their stay as they wish. But for those who are ardent seekers after knowledge, they may probably find that even the full panoply of discussion that goes on won't be anywhere near enough.

Italy all Year organises unique philosophical retreats at Elea in the National Park of Cilento, a UNESCO and MAB designated area along Italy's southern Mediterranean coastline.

The great aspect to Cilento is not just this spectacular mediterranean shoreline and hinterland, but also its long and distinguished history. Often likened to a crossroads, it is a point where diverse cultures and civilisations spanning millennia have met, clashed, intermingled, assimilated and grown together to form part of what is today's south Italy.

The Greeks are arguably the most prominent and famous of this long line of inhabitants, bringing with them their knowledge of inter grated settlement and agriculture, not to mention their social and artistic developments. But in view of the influence it has held over the whole of subsequent western thought and systems of government, it was perhaps their newly found penchant for systematic inquiry that stands out as the most important event to have occurred in the region.

Certainly the very fact of the ancient inhabitants and invaders - the Etruscans, the Greeks themselves, the Romans and the Saracens - is momentous in itself, having left a magnificent record in the many ruins that dot the region (most notably the temple at Paestum and the ruins of Elea itself). But though these are still very much in evidence and moreover certainly worthy of a visit, they are nonetheless in the end just relics of the past, structures that simply mark the fact that long dead civilisations once built them. At best we can marvel at their ingenuity and vision, and learn something about how those people might have lived, but at the end of the day we can take nothing (except a few photos) of either their past or present magnificence back home.

In contrast, what the Greeks managed to achieve in terms of philosophical inquiry - no less than getting the ball really rolling and setting the stage for the subsequent philosophical explosion in Athens - has traveled down the ages and remains of central importance to humanity.

The Eleatic School

Elea is one such settlement where, quite possibly, the most profound questions in philosophy and science were first posited, in a burst of systematic philosophical and scientific inquiry in the ancient world that did not die out until the fall of Rome. These questions were primarily the work of the two great philosophers Parmenides and Zeno, both of whom lived at Elea around 500 BC* and after which their school of thought is named. In the course of their inquiry they formulated deep questions concerning the nature of reality some of which have remained unsolved till today. Moreover, by using just the intellect, they also proffered some of the most intriguing and logically appealing answers to the questions they posed, answers that still nevertheless continue to illicit debate in our day (and in some cases theological and spiritual crises).

Indeed, one such question remains as yet plainly unsolved, though there is a general feeling among philosophers and scientists that we are, however gradually, closing in on it. This question concerns the nature of reality in not so much the sense of what it is made of or how it works, but in the sense of why there is a reality at all.

To capture the central preoccupation of Parmenides - and appreciate just how simple yet utterly profound the questions is - it is enough to restate it in its modern equivalent:

"Why" asked Parmenides, "is there something rather than nothing?" Or, to be more faithful to his formulation "How is it possible to get something from nothing?"

This might seem a question that, though interesting, is nonetheless of no direct relevance to our everyday lives. We can seemingly live quite well without knowing why we exist and why there is a reality at all. But the question is of crucial if not life defining importance, because how we answer it influences how we conduct our lives as well as how we would expect others to conduct theirs.

The traditional popular answer to this question is that God caused everything to exist, for the reason of a divine purpose of which we are a central part. That in itself is not an unreasonable position, since it is an answer which makes use of observations we can make and concepts that we know already: there is an ordered world, but to get order we need intelligence; therefore, there must be an intelligent creator (something we know from our own experience of designing and creating things).

In so far as formulating such reasoning we stay firmly within the bounds of logic and coherent thought. However, once we start to claim it as a truth, we enter upon grounds that are unsustainable because they are unsupported by any evidence. There is no evidence to support the assertion that an almighty creator, a deus omnipotens, exists and created all that there is.

Even so, even if one did make such a claim, that in itself would not be a bad thing, since each person is free to think and believe what they will. But if the belief is raised to a universal truth which all of us are expected to believe, whether we like it or not and more importantly, if all of us are forced to accept the conclusions and edicts that result from such a belief, then that is a bad thing.

In contrast, holding the idea of an almighty creator to be an hypothesis among other hypotheses that posit an answer to why anything exists does not bring with it any dangers. On the contrary, it affords us a powerful way of actually trying to arrive at the truth, a truth that we can have confidence in because it will be one founded on using reason to select the most logically appealing answer.

This is the method of the early Greeks, in particular the pre-socratics Parmenides, Zeno and Democritus. They, just as all their contemporaries, were versed in the Homeric mythology of the Gods of Mount Olympus. But since these gods were not imminent for them, and probably also because they were next to useless as sources of knowledge, they searched other solutions that might explain why anything existed. Such an inquiry is not idle, far from it, because in attempting to answer it the pre-socratics (and all subsequent philosophy) were ultimately attempting to discover what meaning there was to life, what the fundamental basis to life and existence is and therefore ultimately (a culmination in Socratic and Platonic philosophy especially) to discover what is the best thing to do about it. That is, how to live our lives.

This last concern is more prominent in the philosophies of Greeks subsequent to the Eleatics than it is in that of the Eleatics themselves, most notably in the philosophy of Socrates and the works of Plato. And it is, arguably, probably the most important use to which philosophy can be put. But without the fundamental inquiry into the nature and being of reality that was systemised by the Eleatics no ground whatsoever can be made on the subject of how we should live our lives and how we should expect others to live theirs. Without a point of irrefutable reference, any subsequent conclusions drawn from an enquiry in ethics is useless.

In this respect, there is at least one thing to be said for theological solutions to the question of being, since at least therein is defined some sort of basis from which to argue. But, as already pointed out, that basis is not in the end trustworthy since it is something whose existence is insupportable: an absolute supreme being. Lacking an immovable but provable base which is supported by hard evidence therefore, any system of philosophy and ethics derived from this position is not only unreliable, but open to abuse. We need not even mention examples. It is enough just to observe what goes on around us in the name of theological solutions to the problem of being to understand that these solutions are worse than useless.

The Parmenidian enquiry however, suffers from none of these defects. It is honest and straight forward in the sense that it does not claim to work form anything more than what is evident, and though Parmenides himself drew a conclusion - that nothing changes and everything exists eternally - we ourselves are not compelled to accept that conclusion. This is because the nature of the inquiry, the very method used, is nothing but pure reason itself. What is important in the inquiry and which comes to us direct from Parmenides is as much this method - transparent reason - as it is any candidate solution that it might turn up. What is more, the inquiry is divorced from human considerations, in as much as it does not attempt to call up an answer that answers human woes, but simply one that answers the demands of reason: there is a reality. Fine. Why?

The theological inquiry, however, is mired right from the start in superstitions originating in story tellings that assuaged people's fears of nature (thunder and earthquakes and droughts etc). It only incidentally, and as an after thought, posited that God was the source of all (perhaps it was an after thought that came millennia after the initial idea of a god or gods was posited as solutions to threatening natural phenomena).

The activities of the Parmenideum are centred around this inquiry. It is a broad inquiry not restricted purely to the contemplation of the master question of why there is a reality, since in order to even arrive at such singular contemplation it is necessary to perhaps include the whole field of rational human knowledge. All branches of sciences as well as philosophy are called for and, perhaps, there is also room for other human fields of endeavour as those of music, art and literature because these are often attempts at expression of the sublime nature of existence.

Theology is not excluded, but on the contrary is given its proper place, which is that of one more method of postulating theories that purport to explain why and what reality is. But as such, and until supporting evidence emerges, they remain simply postulates.

In coming to the Parmenideum, visitors are encouraged to join in this dialogue and to see themselves less as visitors and more as rightful and dutiful participators in an inquiry that is well within their domain as rational beings. The emphasis is on critical thought informed by reason, from which nothing is exempt, except perhaps the abstract truths of mathematics. But even then, it should be everyone's task to ask why it is that these abstract concepts are indeed truths.

Perhaps the best way to sum up the purposes of the foundation of the Parmenideum is to call up that other great, though exasperating, inquirer; Immanuel Kant. In The Critique of Pure Reason he writes that if any belief or system of knowledge is to command respect, let alone provide us with reliable answers, it must first undergo "the test of a free and public examination". This, under the all encompassing question of why there is something rather than nothing is, one might safely say, what the Parmenideum is about.

*And, probably, where Pythagoras passed through on occasion, since he himself was from Crotone, a town 150 km to the south in what is now Calabria.

The Tower and rear of the Amphi Theatre at Elea

Reality: Can something come from nothing?

"Listen, and I will instruct thee—and thou, when thou hearest, shalt ponder —
What are the sole two paths of research that are open to thinking?
One path is: That Being doth be, and Non-Being is not:
This is the way of Conviction, for Truth follows hard in her footsteps.
Th’ other path is: That Being is not, and Non-Being must be;
This one, I tell thee in truth, is an all-incredible pathway.
For thou never canst know what is not (for none can conceive it),
Nor canst thou give it expression, for one thing are Thinking and Being."

From the the Poem On Nature, Parmenides c. 495 BC

Accommodation at the Parmenideum.

The Parmenideum has its own selected group of agritourism activities which provide both accommodation and catering in the natural beauty of Cilento. Some actually overlook Elea, while others are deeply immersed among the olive and oak covered hills overlooking the mediterranean sea. Most produce their own organic produce and all are family owned and operate to the highest of standards.

There is also a range of affordability choices, a point intended specifically with students in mind. It is not necessary to stay at one of these accommodations to attend the seminars and debates of the Parmenideum, though everyone is encouraged to do so since those we have selected provide transport to the various locations at which seminars and debates take place (though in some cases it is perfectly well to walk).

Schedule of Philosophical discussions and seminars
Though it is possible to visit the Parmenideum at any time during the year, seminars and "debate and contemplate" sessions are held chiefly during the spring, summer and early autumn. Please visit this link to learn more about scheduled encounters.

Facilities at the grounds of the Parmenideum
The main building and grounds of the Parmenideum are situated at the shoulders of the archeological ruins of Elea itself. The tower, amphi theatre and other parts of the settlement are clearly visible from the grounds, giving a wonderful sense of being in the very place where Parmenides and Zeno once walked and of course contemplated.

There is also an Internet room and library which is steadily growing due both to our adding to it whenever finances allow as well as to the kind and generous donations of a book or two by grateful visitors.

An indoor dining hall doubles up as a seminar room for when the rays of the sun or the occasional drop of rain prevent us from sitting beneath the olives.

The innovation centre is where several interesting design ideas are open to communal work and intellectual contributions. These include solar and wave power generation, intelligent transport systems as well as innovative ways to peel garlic. Most projects under study are aimed at solving the grave energy and pollution crises facing all of us.

The Climate Change Bunker is a room where awareness is raised about the real, present and disastrous phenomenon of global warming. In conjunction with the Innovation centre the Bunker (in reality a lovely room with a view) is hoped to provide if not a solution to this species threatening human induced phenomenon, then at least the serious publicity it deserves.

What generally happens at the Parmenideum
Apart from the informal and formal talks and lectures, most often given by credentialed academics, there are usually many "debate and contemplate" sessions, often organised around local delicacies and superb wines. These take place under any suitable olive tree or indeed in among the ruins of Elea itself or on the beach. If the weather is cold we take Cilentan "samovars" with us to keep us warm and satisfied. If it is too warm, we usually only complain, since no one wants to carry a fridge around.

In addition there are the various centres for study as well as the Library and Internet room which are all open 24 hours day.

Concerts, music and theatre
The amphitheatre at the site of the ruins in Elea is at our disposal at times, and local musicians and amateur theatre companies come along to entertain our weary though philosophically satiated minds. If you have a talent in this area, you may also wish to delight us. Though be warned, the Romans apparently built the amphitheatre with quick getaways in mind.

Dining
Lunch and dinner are usually taken at the Parmenideum or Elea itself, both of which have full restaurant facilities. However, visitors have the choice to dine at their accommodation or elsewhere if they so wish of course.

Reservations
To make a reservation first check the schedule of seminars, forums, debates and discussions you might wish to attend and then refer to the agritourism of your choice. Select the dates for your chosen period, fill out the information form and send. We will contact you with confirmation and details of how to make the booking payment. Please note the pricing structure has been designed so as to incorporate the fact that hosted seminars are only given during certain parts of the year. Accommodation prices are standard for the area and therefore price variations are due solely to the expense of hosting important speakers, some of whom travel from diverse continents.

Getting to the Parmenideum
By train
By bicycle
By car
By boat

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