 Clearly, the goddess’ account of “true reality” proceeds along the first way of inquiry introduced in fragment 2. Some have thought the cosmology proceeds along the second way of inquiry introduced at fr. 2.5, on the ground that the two ways introduced in fragment 2 appear to be presented as the only conceivable ways of inquiry. However, the way presented in fragment 6, as that along which wanders the thought of mortals “who have supposed that it is and is not the same and not the same” (fr. 6.7–8a), involves an intermingling of being and not-being altogether different from what one sees in the way of inquiry earlier specified as “that [it] is not and that [it] must not be” (fr. 2.5). Fragment 6 thus appears to be introducing a third and different way, one not to be identified with fragment 2’s second way, which has already been set aside. The same mixture of being and non-being likewise features in the goddess’ warning to Parmenides in fragment 7 not to allow his thought to proceed along the way typical of mortal inquiries: “…for this may never be made manageable, that things that are not are./ But you from this way of inquiry restrain your understanding,/ and do not let habit born of much experience force you along this way,/ to employ aimless sight and echoing hearing/ and tongue. But judge by reason the strife-filled critique/ I have delivered” (fr. 7). Some have thought that here the goddess’s last directive signals that some argument, with identifiable premises and conclusion, has been presented in the preceding verses. She in fact appears to be indicating that her harsh criticism of the inapprehension of ordinary humans, resulting from their exclusive reliance on the senses, has been designed to keep Parmenides firmly planted on the first way of inquiry.