 Owen’s view of Parmenidean metaphysics as driven by primarily logical concerns and of his cosmology as no more than a dialectical device would have a deep influence on two of the most important surveys of Presocratic thought since Guthrie—Jonathan Barnes’s The Presocratic Philosophers (19791, 19822) and Kirk, Raven, and Schofield’s The Presocratic Philosophers (19832). While abandoning the idea that Parmenidean monism was a specific reaction to the theories of any of his predecessors, these two works continue to depict his impact on later Presocratic systems as decisive. On their Owenian line, the story becomes that the arguments of Parmenides and his Eleatic successors were meant to be generally destructive of all previous cosmological theorizing, in so far as they purported to show that the existence of change, time, and plurality cannot be naively presumed. Parmenides’ arguments in fragment 8 effectively become, for advocates of this line, a generalized rather than a specific reductio of early Greek cosmological theorizing. Barnes, furthermore, responded to an objection that had been raised against Owen’s identification of Parmenides’ subject as whatever can be talked and thought about—namely, that this identification derives from the reason given at fr. 2.7–8 for rejecting the second path of inquiry, whereas an audience could not be expected to understand this to be the goddess’ subject when she introduces the first two ways of inquiry in fr. 2.3 and 2.5. Barnes modified Owen’s identification of Parmenides’ subject so that it might be found in the immediate context, specifically in the implicit object of fr. 2.2’s description of the paths as “ways of inquiry”; thus, according to Barnes, the first path “says that whatever we inquire into exists, and cannot not exist” (Barnes 1982, 163). Barnes’s modified Owenian line has since been endorsed by prominent interpreters (including Schofield in Kirk, Raven, and Schofield 1983, 245; cf. Brown 1994, 217). Barnes also advanced the more heterodox proposal that Parmenides was not necessarily a monist at all, arguing that the fragments are compatible with the existence of a plurality of “Parmenidean Beings” (Barnes 1979, cf. Untersteiner 1955). While this proposal has had fewer adherents among other interpreters favoring the Russell-Owen line, it has been taken up by certain advocates of the next type of interpretation.