Parmenides
{"WorkMasterId":7136,"WpPageId":287671,"ParentWpPageId":189509,"Slug":"parmenides","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/plato/parmenides/","RelativeUrl":"theos/humanities/philosophy/philosophers/plato/parmenides/","HasFullText":true,"RawHtmlLength":317856,"CleanHtmlLength":261746,"Kicker":"Philosophy Work","Title":"Parmenides","Deck":"Parmenides stages the deepest internal testing of Forms, participation, unity, plurality, and dialectical hypothesis.","BackLink":{"Text":"Back to Plato","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/plato/"},"AuthorCard":{"Label":"Author","Title":"Plato","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/plato/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/plato-01-capitoline-bust-7.jpg","ImageAlt":"Plato bust in the Capitoline Museums","FilterTerra":"Eastern Mediterranean","ClickText":"Plato","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/plato/","Copies":["427 BCE – 347 BCE","Athens","Athenian philosopher of Forms, dialectic, recollection, the Good, tripartite soul, philosopher-rule, eros, rhetoric, language, cosmology, theology, the Academy, and the Platonic corpus."]},"ContextCards":[{"Label":"Period","Key":"Period:1","Title":"Ancient History","DateText":"3000 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/"},{"Label":"Era","Key":"Era:3","Title":"Classical Antiquity","DateText":"500 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/philosophers-of-classical-antiquity/"},{"Label":"Composition","Title":"368 BCE","Url":"","DateText":""}],"DateNote":"Source-backed approximate date.","GeoCards":[{"Label":"Region","Key":"Region:1"},{"Label":"Terra Avita","Key":"TerraAvita:2"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:8"},{"Label":"Modern Country","Key":"Country:GRC:2"}],"OriginalTitle":"Parmenides","Language":"Ancient Greek","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:metaphysics"},{"Label":"Secondary Discipline","Key":"Discipline:logic"}],"Tradition":"Platonism / Ancient Greek philosophy","FullText":{"Title":"Full Text","Copy":"Public-domain full text from Project Gutenberg eBook #1687 .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["Parmenides stages the deepest internal testing of Forms, participation, unity, plurality, and dialectical hypothesis."],"Classification":{"AlternateTitles":"Parmenides","KeyConcepts":"Parmenides","Methodology":"Source-backed Direct work entry.","Structure":"Direct Platonic corpus entry"},"Arguments":["Parmenides stages the deepest internal testing of Forms, participation, unity, plurality, and dialectical hypothesis."],"Influence":{"InfluencedBy":"","InfluenceOn":""},"Significance":["Direct Platonic dialogue; date is approximate and no full text is imported.","Parmenides is registered as a source-backed work in the Platonic corpus. The page records dating and authenticity caveats where needed; no full text is imported."],"EvidenceNote":["Direct Platonic dialogue; date is approximate and no full text is imported."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eProject Gutenberg\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eProject Gutenberg eBook #1687\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · Imported\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://www.gutenberg.org/ebooks/1687\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["Parmenides stages the deepest internal testing of Forms, participation, unity, plurality, and dialectical hypothesis."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"Parmenides"},{"Label":"Key Concepts","Value":"Parmenides"},{"Label":"Methodology","Value":"Source-backed Direct work entry."},{"Label":"Structure","Value":"Direct Platonic corpus entry"}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["Parmenides stages the deepest internal testing of Forms, participation, unity, plurality, and dialectical hypothesis."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":""},{"Label":"Influence On","Value":""}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Direct Platonic dialogue; date is approximate and no full text is imported.","Parmenides is registered as a source-backed work in the Platonic corpus. The page records dating and authenticity caveats where needed; no full text is imported."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Direct Platonic dialogue; date is approximate and no full text is imported."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003ePublic-domain full text from \u003ca href=\"https://www.gutenberg.org/ebooks/1687\"\u003eProject Gutenberg eBook #1687\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\r\n\u003ch1\u003e\r\n PARMENIDES\r\n \u003c/h1\u003e\r\n \u003cp\u003e\r\n \u003cbr \u003e\r\n \u003c/p\u003e\r\n \u003ch2\u003e\r\n By Plato\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n \u003cbr \u003e\u003cbr \u003e\r\n \u003c/p\u003e\r\n \u003ch3\u003e\r\n Translated by Benjamin Jowett\r\n \u003c/h3\u003e\r\n \u003cp\u003e\r\n \u003cbr \u003e \u003cbr \u003e\r\n \u003c/p\u003e\r\n \u003chr \u003e\r\n \u003cp\u003e\r\n \u003cbr \u003e \u003cbr \u003e\r\n \u003c/p\u003e\r\n \u003ch3\u003e\r\n Contents\r\n \u003c/h3\u003e\r\n \u003ctable style=\"margin-right: auto; margin-left: auto;\"\u003e\r\n \u003ctr\u003e\r\n \u003ctd\u003e\r\n \u003cp class=\"toc\"\u003e\r\n \u003ca href=\"#link2H_INTR\"\u003e INTRODUCTION AND ANALYSIS. \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp class=\"toc\"\u003e\r\n \u003ca href=\"#link2H_4_0002\"\u003e PARMENIDES \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003c/td\u003e\r\n \u003c/tr\u003e\r\n \u003c/table\u003e\r\n \u003cp\u003e\r\n \u003cbr \u003e \u003cbr \u003e\r\n \u003c/p\u003e\r\n \u003chr \u003e\r\n \u003cp\u003e\r\n \u003cbr \u003e \u003cbr \u003e \u003ca id=\"link2H_INTR\"\u003e\r\n \u003c!– H2 anchor –\u003e \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003ch2\u003e\r\n INTRODUCTION AND ANALYSIS.\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n The awe with which Plato regarded the character of \u0027the great\u0027 Parmenides\r\n has extended to the dialogue which he calls by his name. None of the\r\n writings of Plato have been more copiously illustrated, both in ancient\r\n and modern times, and in none of them have the interpreters been more at\r\n variance with one another. Nor is this surprising. For the Parmenides is\r\n more fragmentary and isolated than any other dialogue, and the design of\r\n the writer is not expressly stated. The date is uncertain; the relation to\r\n the other writings of Plato is also uncertain; the connexion between the\r\n two parts is at first sight extremely obscure; and in the latter of the\r\n two we are left in doubt as to whether Plato is speaking his own\r\n sentiments by the lips of Parmenides, and overthrowing him out of his own\r\n mouth, or whether he is propounding consequences which would have been\r\n admitted by Zeno and Parmenides themselves. The contradictions which\r\n follow from the hypotheses of the one and many have been regarded by some\r\n as transcendental mysteries; by others as a mere illustration, taken at\r\n random, of a new method. They seem to have been inspired by a sort of\r\n dialectical frenzy, such as may be supposed to have prevailed in the\r\n Megarian School (compare Cratylus, etc.). The criticism on his own\r\n doctrine of Ideas has also been considered, not as a real criticism, but\r\n as an exuberance of the metaphysical imagination which enabled Plato to go\r\n beyond himself. To the latter part of the dialogue we may certainly apply\r\n the words in which he himself describes the earlier philosophers in the\r\n Sophist: \u0027They went on their way rather regardless of whether we\r\n understood them or not.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The Parmenides in point of style is one of the best of the Platonic\r\n writings; the first portion of the dialogue is in no way defective in ease\r\n and grace and dramatic interest; nor in the second part, where there was\r\n no room for such qualities, is there any want of clearness or precision.\r\n The latter half is an exquisite mosaic, of which the small pieces are with\r\n the utmost fineness and regularity adapted to one another. Like the\r\n Protagoras, Phaedo, and others, the whole is a narrated dialogue,\r\n combining with the mere recital of the words spoken, the observations of\r\n the reciter on the effect produced by them. Thus we are informed by him\r\n that Zeno and Parmenides were not altogether pleased at the request of\r\n Socrates that they would examine into the nature of the one and many in\r\n the sphere of Ideas, although they received his suggestion with approving\r\n smiles. And we are glad to be told that Parmenides was \u0027aged but\r\n well-favoured,\u0027 and that Zeno was \u0027very good-looking\u0027; also that\r\n Parmenides affected to decline the great argument, on which, as Zeno knew\r\n from experience, he was not unwilling to enter. The character of Antiphon,\r\n the half-brother of Plato, who had once been inclined to philosophy, but\r\n has now shown the hereditary disposition for horses, is very naturally\r\n described. He is the sole depositary of the famous dialogue; but, although\r\n he receives the strangers like a courteous gentleman, he is impatient of\r\n the trouble of reciting it. As they enter, he has been giving orders to a\r\n bridle-maker; by this slight touch Plato verifies the previous description\r\n of him. After a little persuasion he is induced to favour the\r\n Clazomenians, who come from a distance, with a rehearsal. Respecting the\r\n visit of Zeno and Parmenides to Athens, we may observe\u0026mdash;first, that\r\n such a visit is consistent with dates, and may possibly have occurred;\r\n secondly, that Plato is very likely to have invented the meeting (\u0027You,\r\n Socrates, can easily invent Egyptian tales or anything else,\u0027 Phaedrus);\r\n thirdly, that no reliance can be placed on the circumstance as determining\r\n the date of Parmenides and Zeno; fourthly, that the same occasion appears\r\n to be referred to by Plato in two other places (Theaet., Soph.).\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Many interpreters have regarded the Parmenides as a \u0027reductio ad absurdum\u0027\r\n of the Eleatic philosophy. But would Plato have been likely to place this\r\n in the mouth of the great Parmenides himself, who appeared to him, in\r\n Homeric language, to be \u0027venerable and awful,\u0027 and to have a \u0027glorious\r\n depth of mind\u0027? (Theaet.). It may be admitted that he has ascribed to an\r\n Eleatic stranger in the Sophist opinions which went beyond the doctrines\r\n of the Eleatics. But the Eleatic stranger expressly criticises the\r\n doctrines in which he had been brought up; he admits that he is going to\r\n \u0027lay hands on his father Parmenides.\u0027 Nothing of this kind is said of Zeno\r\n and Parmenides. How then, without a word of explanation, could Plato\r\n assign to them the refutation of their own tenets?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The conclusion at which we must arrive is that the Parmenides is not a\r\n refutation of the Eleatic philosophy. Nor would such an explanation afford\r\n any satisfactory connexion of the first and second parts of the dialogue.\r\n And it is quite inconsistent with Plato\u0027s own relation to the Eleatics.\r\n For of all the pre-Socratic philosophers, he speaks of them with the\r\n greatest respect. But he could hardly have passed upon them a more\r\n unmeaning slight than to ascribe to their great master tenets the reverse\r\n of those which he actually held.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Two preliminary remarks may be made. First, that whatever latitude we may\r\n allow to Plato in bringing together by a \u0027tour de force,\u0027 as in the\r\n Phaedrus, dissimilar themes, yet he always in some way seeks to find a\r\n connexion for them. Many threads join together in one the love and\r\n dialectic of the Phaedrus. We cannot conceive that the great artist would\r\n place in juxtaposition two absolutely divided and incoherent subjects. And\r\n hence we are led to make a second remark: viz. that no explanation of the\r\n Parmenides can be satisfactory which does not indicate the connexion of\r\n the first and second parts. To suppose that Plato would first go out of\r\n his way to make Parmenides attack the Platonic Ideas, and then proceed to\r\n a similar but more fatal assault on his own doctrine of Being, appears to\r\n be the height of absurdity.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Perhaps there is no passage in Plato showing greater metaphysical power\r\n than that in which he assails his own theory of Ideas. The arguments are\r\n nearly, if not quite, those of Aristotle; they are the objections which\r\n naturally occur to a modern student of philosophy. Many persons will be\r\n surprised to find Plato criticizing the very conceptions which have been\r\n supposed in after ages to be peculiarly characteristic of him. How can he\r\n have placed himself so completely without them? How can he have ever\r\n persisted in them after seeing the fatal objections which might be urged\r\n against them? The consideration of this difficulty has led a recent critic\r\n (Ueberweg), who in general accepts the authorised canon of the Platonic\r\n writings, to condemn the Parmenides as spurious. The accidental want of\r\n external evidence, at first sight, seems to favour this opinion.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In answer, it might be sufficient to say, that no ancient writing of equal\r\n length and excellence is known to be spurious. Nor is the silence of\r\n Aristotle to be hastily assumed; there is at least a doubt whether his use\r\n of the same arguments does not involve the inference that he knew the\r\n work. And, if the Parmenides is spurious, like Ueberweg, we are led on\r\n further than we originally intended, to pass a similar condemnation on the\r\n Theaetetus and Sophist, and therefore on the Politicus (compare Theaet.,\r\n Soph.). But the objection is in reality fanciful, and rests on the\r\n assumption that the doctrine of the Ideas was held by Plato throughout his\r\n life in the same form. For the truth is, that the Platonic Ideas were in\r\n constant process of growth and transmutation; sometimes veiled in poetry\r\n and mythology, then again emerging as fixed Ideas, in some passages\r\n regarded as absolute and eternal, and in others as relative to the human\r\n mind, existing in and derived from external objects as well as\r\n transcending them. The anamnesis of the Ideas is chiefly insisted upon in\r\n the mythical portions of the dialogues, and really occupies a very small\r\n space in the entire works of Plato. Their transcendental existence is not\r\n asserted, and is therefore implicitly denied in the Philebus; different\r\n forms are ascribed to them in the Republic, and they are mentioned in the\r\n Theaetetus, the Sophist, the Politicus, and the Laws, much as Universals\r\n would be spoken of in modern books. Indeed, there are very faint traces of\r\n the transcendental doctrine of Ideas, that is, of their existence apart\r\n from the mind, in any of Plato\u0027s writings, with the exception of the Meno,\r\n the Phaedrus, the Phaedo, and in portions of the Republic. The stereotyped\r\n form which Aristotle has given to them is not found in Plato (compare\r\n Essay on the Platonic Ideas in the Introduction to the Meno.)\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The full discussion of this subject involves a comprehensive survey of the\r\n philosophy of Plato, which would be out of place here. But, without\r\n digressing further from the immediate subject of the Parmenides, we may\r\n remark that Plato is quite serious in his objections to his own doctrines:\r\n nor does Socrates attempt to offer any answer to them. The perplexities\r\n which surround the one and many in the sphere of the Ideas are also\r\n alluded to in the Philebus, and no answer is given to them. Nor have they\r\n ever been answered, nor can they be answered by any one else who separates\r\n the phenomenal from the real. To suppose that Plato, at a later period of\r\n his life, reached a point of view from which he was able to answer them,\r\n is a groundless assumption. The real progress of Plato\u0027s own mind has been\r\n partly concealed from us by the dogmatic statements of Aristotle, and also\r\n by the degeneracy of his own followers, with whom a doctrine of numbers\r\n quickly superseded Ideas.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n As a preparation for answering some of the difficulties which have been\r\n suggested, we may begin by sketching the first portion of the dialogue:\u0026mdash;\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Cephalus, of Clazomenae in Ionia, the birthplace of Anaxagoras, a citizen\r\n of no mean city in the history of philosophy, who is the narrator of the\r\n dialogue, describes himself as meeting Adeimantus and Glaucon in the Agora\r\n at Athens. \u0027Welcome, Cephalus: can we do anything for you in Athens?\u0027\r\n \u0027Why, yes: I came to ask a favour of you. First, tell me your\r\n half-brother\u0027s name, which I have forgotten\u0026mdash;he was a mere child when\r\n I was last here;\u0026mdash;I know his father\u0027s, which is Pyrilampes.\u0027 \u0027Yes,\r\n and the name of our brother is Antiphon. But why do you ask?\u0027 \u0027Let me\r\n introduce to you some countrymen of mine, who are lovers of philosophy;\r\n they have heard that Antiphon remembers a conversation of Socrates with\r\n Parmenides and Zeno, of which the report came to him from Pythodorus,\r\n Zeno\u0027s friend.\u0027 \u0027That is quite true.\u0027 \u0027And can they hear the dialogue?\u0027\r\n \u0027Nothing easier; in the days of his youth he made a careful study of the\r\n piece; at present, his thoughts have another direction: he takes after his\r\n grandfather, and has given up philosophy for horses.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u0027We went to look for him, and found him giving instructions to a worker in\r\n brass about a bridle. When he had done with him, and had learned from his\r\n brothers the purpose of our visit, he saluted me as an old acquaintance,\r\n and we asked him to repeat the dialogue. At first, he complained of the\r\n trouble, but he soon consented. He told us that Pythodorus had described\r\n to him the appearance of Parmenides and Zeno; they had come to Athens at\r\n the great Panathenaea, the former being at the time about sixty-five years\r\n old, aged but well-favoured\u0026mdash;Zeno, who was said to have been beloved\r\n of Parmenides in the days of his youth, about forty, and very\r\n good-looking:\u0026mdash;that they lodged with Pythodorus at the Ceramicus\r\n outside the wall, whither Socrates, then a very young man, came to see\r\n them: Zeno was reading one of his theses, which he had nearly finished,\r\n when Pythodorus entered with Parmenides and Aristoteles, who was\r\n afterwards one of the Thirty. When the recitation was completed, Socrates\r\n requested that the first thesis of the treatise might be read again.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u0027You mean, Zeno,\u0027 said Socrates, \u0027to argue that being, if it is many, must\r\n be both like and unlike, which is a contradiction; and each division of\r\n your argument is intended to elicit a similar absurdity, which may be\r\n supposed to follow from the assumption that being is many.\u0027 \u0027Such is my\r\n meaning.\u0027 \u0027I see,\u0027 said Socrates, turning to Parmenides, \u0027that Zeno is\r\n your second self in his writings too; you prove admirably that the all is\r\n one: he gives proofs no less convincing that the many are nought. To\r\n deceive the world by saying the same thing in entirely different forms, is\r\n a strain of art beyond most of us.\u0027 \u0027Yes, Socrates,\u0027 said Zeno; \u0027but\r\n though you are as keen as a Spartan hound, you do not quite catch the\r\n motive of the piece, which was only intended to protect Parmenides against\r\n ridicule by showing that the hypothesis of the existence of the many\r\n involved greater absurdities than the hypothesis of the one. The book was\r\n a youthful composition of mine, which was stolen from me, and therefore I\r\n had no choice about the publication.\u0027 \u0027I quite believe you,\u0027 said\r\n Socrates; \u0027but will you answer me a question? I should like to know,\r\n whether you would assume an idea of likeness in the abstract, which is the\r\n contradictory of unlikeness in the abstract, by participation in either or\r\n both of which things are like or unlike or partly both. For the same\r\n things may very well partake of like and unlike in the concrete, though\r\n like and unlike in the abstract are irreconcilable. Nor does there appear\r\n to me to be any absurdity in maintaining that the same things may partake\r\n of the one and many, though I should be indeed surprised to hear that the\r\n absolute one is also many. For example, I, being many, that is to say,\r\n having many parts or members, am yet also one, and partake of the one,\r\n being one of seven who are here present (compare Philebus). This is not an\r\n absurdity, but a truism. But I should be amazed if there were a similar\r\n entanglement in the nature of the ideas themselves, nor can I believe that\r\n one and many, like and unlike, rest and motion, in the abstract, are\r\n capable either of admixture or of separation.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Pythodorus said that in his opinion Parmenides and Zeno were not very well\r\n pleased at the questions which were raised; nevertheless, they looked at\r\n one another and smiled in seeming delight and admiration of Socrates.\r\n \u0027Tell me,\u0027 said Parmenides, \u0027do you think that the abstract ideas of\r\n likeness, unity, and the rest, exist apart from individuals which partake\r\n of them? and is this your own distinction?\u0027 \u0027I think that there are such\r\n ideas.\u0027 \u0027And would you make abstract ideas of the just, the beautiful, the\r\n good?\u0027 \u0027Yes,\u0027 he said. \u0027And of human beings like ourselves, of water,\r\n fire, and the like?\u0027 \u0027I am not certain.\u0027 \u0027And would you be undecided also\r\n about ideas of which the mention will, perhaps, appear laughable: of hair,\r\n mud, filth, and other things which are base and vile?\u0027 \u0027No, Parmenides;\r\n visible things like these are, as I believe, only what they appear to be:\r\n though I am sometimes disposed to imagine that there is nothing without an\r\n idea; but I repress any such notion, from a fear of falling into an abyss\r\n of nonsense.\u0027 \u0027You are young, Socrates, and therefore naturally regard the\r\n opinions of men; the time will come when philosophy will have a firmer\r\n hold of you, and you will not despise even the meanest things. But tell\r\n me, is your meaning that things become like by partaking of likeness,\r\n great by partaking of greatness, just and beautiful by partaking of\r\n justice and beauty, and so of other ideas?\u0027 \u0027Yes, that is my meaning.\u0027\r\n \u0027And do you suppose the individual to partake of the whole, or of the\r\n part?\u0027 \u0027Why not of the whole?\u0027 said Socrates. \u0027Because,\u0027 said Parmenides,\r\n \u0027in that case the whole, which is one, will become many.\u0027 \u0027Nay,\u0027 said\r\n Socrates, \u0027the whole may be like the day, which is one and in many places:\r\n in this way the ideas may be one and also many.\u0027 \u0027In the same sort of\r\n way,\u0027 said Parmenides, \u0027as a sail, which is one, may be a cover to many\u0026mdash;that\r\n is your meaning?\u0027 \u0027Yes.\u0027 \u0027And would you say that each man is covered by\r\n the whole sail, or by a part only?\u0027 \u0027By a part.\u0027 \u0027Then the ideas have\r\n parts, and the objects partake of a part of them only?\u0027 \u0027That seems to\r\n follow.\u0027 \u0027And would you like to say that the ideas are really divisible\r\n and yet remain one?\u0027 \u0027Certainly not.\u0027 \u0027Would you venture to affirm that\r\n great objects have a portion only of greatness transferred to them; or\r\n that small or equal objects are small or equal because they are only\r\n portions of smallness or equality?\u0027 \u0027Impossible.\u0027 \u0027But how can individuals\r\n participate in ideas, except in the ways which I have mentioned?\u0027 \u0027That is\r\n not an easy question to answer.\u0027 \u0027I should imagine the conception of ideas\r\n to arise as follows: you see great objects pervaded by a common form or\r\n idea of greatness, which you abstract.\u0027 \u0027That is quite true.\u0027 \u0027And\r\n supposing you embrace in one view the idea of greatness thus gained and\r\n the individuals which it comprises, a further idea of greatness arises,\r\n which makes both great; and this may go on to infinity.\u0027 Socrates replies\r\n that the ideas may be thoughts in the mind only; in this case, the\r\n consequence would no longer follow. \u0027But must not the thought be of\r\n something which is the same in all and is the idea? And if the world\r\n partakes in the ideas, and the ideas are thoughts, must not all things\r\n think? Or can thought be without thought?\u0027 \u0027I acknowledge the\r\n unmeaningness of this,\u0027 says Socrates, \u0027and would rather have recourse to\r\n the explanation that the ideas are types in nature, and that other things\r\n partake of them by becoming like them.\u0027 \u0027But to become like them is to be\r\n comprehended in the same idea; and the likeness of the idea and the\r\n individuals implies another idea of likeness, and another without end.\u0027\r\n \u0027Quite true.\u0027 \u0027The theory, then, of participation by likeness has to be\r\n given up. You have hardly yet, Socrates, found out the real difficulty of\r\n maintaining abstract ideas.\u0027 \u0027What difficulty?\u0027 \u0027The greatest of all\r\n perhaps is this: an opponent will argue that the ideas are not within the\r\n range of human knowledge; and you cannot disprove the assertion without a\r\n long and laborious demonstration, which he may be unable or unwilling to\r\n follow. In the first place, neither you nor any one who maintains the\r\n existence of absolute ideas will affirm that they are subjective.\u0027 \u0027That\r\n would be a contradiction.\u0027 \u0027True; and therefore any relation in these\r\n ideas is a relation which concerns themselves only; and the objects which\r\n are named after them, are relative to one another only, and have nothing\r\n to do with the ideas themselves.\u0027 \u0027How do you mean?\u0027 said Socrates. \u0027I may\r\n illustrate my meaning in this way: one of us has a slave; and the idea of\r\n a slave in the abstract is relative to the idea of a master in the\r\n abstract; this correspondence of ideas, however, has nothing to do with\r\n the particular relation of our slave to us.\u0026mdash;Do you see my meaning?\u0027\r\n \u0027Perfectly.\u0027 \u0027And absolute knowledge in the same way corresponds to\r\n absolute truth and being, and particular knowledge to particular truth and\r\n being.\u0027 Clearly.\u0027 \u0027And there is a subjective knowledge which is of\r\n subjective truth, having many kinds, general and particular. But the ideas\r\n themselves are not subjective, and therefore are not within our ken.\u0027\r\n \u0027They are not.\u0027 \u0027Then the beautiful and the good in their own nature are\r\n unknown to us?\u0027 \u0027It would seem so.\u0027 \u0027There is a worse consequence yet.\u0027\r\n \u0027What is that?\u0027 \u0027I think we must admit that absolute knowledge is the most\r\n exact knowledge, which we must therefore attribute to God. But then see\r\n what follows: God, having this exact knowledge, can have no knowledge of\r\n human things, as we have divided the two spheres, and forbidden any\r\n passing from one to the other:\u0026mdash;the gods have knowledge and authority\r\n in their world only, as we have in ours.\u0027 \u0027Yet, surely, to deprive God of\r\n knowledge is monstrous.\u0027\u0026mdash;\u0027These are some of the difficulties which\r\n are involved in the assumption of absolute ideas; the learner will find\r\n them nearly impossible to understand, and the teacher who has to impart\r\n them will require superhuman ability; there will always be a suspicion,\r\n either that they have no existence, or are beyond human knowledge.\u0027 \u0027There\r\n I agree with you,\u0027 said Socrates. \u0027Yet if these difficulties induce you to\r\n give up universal ideas, what becomes of the mind? and where are the\r\n reasoning and reflecting powers? philosophy is at an end.\u0027 \u0027I certainly do\r\n not see my way.\u0027 \u0027I think,\u0027 said Parmenides, \u0027that this arises out of your\r\n attempting to define abstractions, such as the good and the beautiful and\r\n the just, before you have had sufficient previous training; I noticed your\r\n deficiency when you were talking with Aristoteles, the day before\r\n yesterday. Your enthusiasm is a wonderful gift; but I fear that unless you\r\n discipline yourself by dialectic while you are young, truth will elude\r\n your grasp.\u0027 \u0027And what kind of discipline would you recommend?\u0027 \u0027The\r\n training which you heard Zeno practising; at the same time, I admire your\r\n saying to him that you did not care to consider the difficulty in\r\n reference to visible objects, but only in relation to ideas.\u0027 \u0027Yes;\r\n because I think that in visible objects you may easily show any number of\r\n inconsistent consequences.\u0027 \u0027Yes; and you should consider, not only the\r\n consequences which follow from a given hypothesis, but the consequences\r\n also which follow from the denial of the hypothesis. For example, what\r\n follows from the assumption of the existence of the many, and the\r\n counter-argument of what follows from the denial of the existence of the\r\n many: and similarly of likeness and unlikeness, motion, rest, generation,\r\n corruption, being and not being. And the consequences must include\r\n consequences to the things supposed and to other things, in themselves and\r\n in relation to one another, to individuals whom you select, to the many,\r\n and to the all; these must be drawn out both on the affirmative and on the\r\n negative hypothesis,\u0026mdash;that is, if you are to train yourself perfectly\r\n to the intelligence of the truth.\u0027 \u0027What you are suggesting seems to be a\r\n tremendous process, and one of which I do not quite understand the\r\n nature,\u0027 said Socrates; \u0027will you give me an example?\u0027 \u0027You must not\r\n impose such a task on a man of my years,\u0027 said Parmenides. \u0027Then will you,\r\n Zeno?\u0027 \u0027Let us rather,\u0027 said Zeno, with a smile, \u0027ask Parmenides, for the\r\n undertaking is a serious one, as he truly says; nor could I urge him to\r\n make the attempt, except in a select audience of persons who will\r\n understand him.\u0027 The whole party joined in the request.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Here we have, first of all, an unmistakable attack made by the youthful\r\n Socrates on the paradoxes of Zeno. He perfectly understands their drift,\r\n and Zeno himself is supposed to admit this. But they appear to him, as he\r\n says in the Philebus also, to be rather truisms than paradoxes. For every\r\n one must acknowledge the obvious fact, that the body being one has many\r\n members, and that, in a thousand ways, the like partakes of the unlike,\r\n the many of the one. The real difficulty begins with the relations of\r\n ideas in themselves, whether of the one and many, or of any other ideas,\r\n to one another and to the mind. But this was a problem which the Eleatic\r\n philosophers had never considered; their thoughts had not gone beyond the\r\n contradictions of matter, motion, space, and the like.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It was no wonder that Parmenides and Zeno should hear the novel\r\n speculations of Socrates with mixed feelings of admiration and\r\n displeasure. He was going out of the received circle of disputation into a\r\n region in which they could hardly follow him. From the crude idea of Being\r\n in the abstract, he was about to proceed to universals or general notions.\r\n There is no contradiction in material things partaking of the ideas of one\r\n and many; neither is there any contradiction in the ideas of one and many,\r\n like and unlike, in themselves. But the contradiction arises when we\r\n attempt to conceive ideas in their connexion, or to ascertain their\r\n relation to phenomena. Still he affirms the existence of such ideas; and\r\n this is the position which is now in turn submitted to the criticisms of\r\n Parmenides.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n To appreciate truly the character of these criticisms, we must remember\r\n the place held by Parmenides in the history of Greek philosophy. He is the\r\n founder of idealism, and also of dialectic, or, in modern phraseology, of\r\n metaphysics and logic (Theaet., Soph.). Like Plato, he is struggling after\r\n something wider and deeper than satisfied the contemporary Pythagoreans.\r\n And Plato with a true instinct recognizes him as his spiritual father,\r\n whom he \u0027revered and honoured more than all other philosophers together.\u0027\r\n He may be supposed to have thought more than he said, or was able to\r\n express. And, although he could not, as a matter of fact, have criticized\r\n the ideas of Plato without an anachronism, the criticism is appropriately\r\n placed in the mouth of the founder of the ideal philosophy.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n There was probably a time in the life of Plato when the ethical teaching\r\n of Socrates came into conflict with the metaphysical theories of the\r\n earlier philosophers, and he sought to supplement the one by the other.\r\n The older philosophers were great and awful; and they had the charm of\r\n antiquity. Something which found a response in his own mind seemed to have\r\n been lost as well as gained in the Socratic dialectic. He felt no\r\n incongruity in the veteran Parmenides correcting the youthful Socrates.\r\n Two points in his criticism are especially deserving of notice. First of\r\n all, Parmenides tries him by the test of consistency. Socrates is willing\r\n to assume ideas or principles of the just, the beautiful, the good, and to\r\n extend them to man (compare Phaedo); but he is reluctant to admit that\r\n there are general ideas of hair, mud, filth, etc. There is an ethical\r\n universal or idea, but is there also a universal of physics?\u0026mdash;of the\r\n meanest things in the world as well as of the greatest? Parmenides rebukes\r\n this want of consistency in Socrates, which he attributes to his youth. As\r\n he grows older, philosophy will take a firmer hold of him, and then he\r\n will despise neither great things nor small, and he will think less of the\r\n opinions of mankind (compare Soph.). Here is lightly touched one of the\r\n most familiar principles of modern philosophy, that in the meanest\r\n operations of nature, as well as in the noblest, in mud and filth, as well\r\n as in the sun and stars, great truths are contained. At the same time, we\r\n may note also the transition in the mind of Plato, to which Aristotle\r\n alludes (Met.), when, as he says, he transferred the Socratic universal of\r\n ethics to the whole of nature.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The other criticism of Parmenides on Socrates attributes to him a want of\r\n practice in dialectic. He has observed this deficiency in him when talking\r\n to Aristoteles on a previous occasion. Plato seems to imply that there was\r\n something more in the dialectic of Zeno than in the mere interrogation of\r\n Socrates. Here, again, he may perhaps be describing the process which his\r\n own mind went through when he first became more intimately acquainted,\r\n whether at Megara or elsewhere, with the Eleatic and Megarian\r\n philosophers. Still, Parmenides does not deny to Socrates the credit of\r\n having gone beyond them in seeking to apply the paradoxes of Zeno to\r\n ideas; and this is the application which he himself makes of them in the\r\n latter part of the dialogue. He then proceeds to explain to him the sort\r\n of mental gymnastic which he should practise. He should consider not only\r\n what would follow from a given hypothesis, but what would follow from the\r\n denial of it, to that which is the subject of the hypothesis, and to all\r\n other things. There is no trace in the Memorabilia of Xenophon of any such\r\n method being attributed to Socrates; nor is the dialectic here spoken of\r\n that \u0027favourite method\u0027 of proceeding by regular divisions, which is\r\n described in the Phaedrus and Philebus, and of which examples are given in\r\n the Politicus and in the Sophist. It is expressly spoken of as the method\r\n which Socrates had heard Zeno practise in the days of his youth (compare\r\n Soph.).\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The discussion of Socrates with Parmenides is one of the most remarkable\r\n passages in Plato. Few writers have ever been able to anticipate \u0027the\r\n criticism of the morrow\u0027 on their favourite notions. But Plato may here be\r\n said to anticipate the judgment not only of the morrow, but of all\r\n after-ages on the Platonic Ideas. For in some points he touches questions\r\n which have not yet received their solution in modern philosophy.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The first difficulty which Parmenides raises respecting the Platonic ideas\r\n relates to the manner in which individuals are connected with them. Do\r\n they participate in the ideas, or do they merely resemble them? Parmenides\r\n shows that objections may be urged against either of these modes of\r\n conceiving the connection. Things are little by partaking of littleness,\r\n great by partaking of greatness, and the like. But they cannot partake of\r\n a part of greatness, for that will not make them great, etc.; nor can each\r\n object monopolise the whole. The only answer to this is, that \u0027partaking\u0027\r\n is a figure of speech, really corresponding to the processes which a later\r\n logic designates by the terms \u0027abstraction\u0027 and \u0027generalization.\u0027 When we\r\n have described accurately the methods or forms which the mind employs, we\r\n cannot further criticize them; at least we can only criticize them with\r\n reference to their fitness as instruments of thought to express facts.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Socrates attempts to support his view of the ideas by the parallel of the\r\n day, which is one and in many places; but he is easily driven from his\r\n position by a counter illustration of Parmenides, who compares the idea of\r\n greatness to a sail. He truly explains to Socrates that he has attained\r\n the conception of ideas by a process of generalization. At the same time,\r\n he points out a difficulty, which appears to be involved\u0026mdash;viz. that\r\n the process of generalization will go on to infinity. Socrates meets the\r\n supposed difficulty by a flash of light, which is indeed the true answer\r\n \u0027that the ideas are in our minds only.\u0027 Neither realism is the truth, nor\r\n nominalism is the truth, but conceptualism; and conceptualism or any other\r\n psychological theory falls very far short of the infinite subtlety of\r\n language and thought.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But the realism of ancient philosophy will not admit of this answer, which\r\n is repelled by Parmenides with another truth or half-truth of later\r\n philosophy, \u0027Every subject or subjective must have an object.\u0027 Here is the\r\n great though unconscious truth (shall we say?) or error, which underlay\r\n the early Greek philosophy. \u0027Ideas must have a real existence;\u0027 they are\r\n not mere forms or opinions, which may be changed arbitrarily by\r\n individuals. But the early Greek philosopher never clearly saw that true\r\n ideas were only universal facts, and that there might be error in\r\n universals as well as in particulars.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Socrates makes one more attempt to defend the Platonic Ideas by\r\n representing them as paradigms; this is again answered by the \u0027argumentum\r\n ad infinitum.\u0027 We may remark, in passing, that the process which is thus\r\n described has no real existence. The mind, after having obtained a general\r\n idea, does not really go on to form another which includes that, and all\r\n the individuals contained under it, and another and another without end.\r\n The difficulty belongs in fact to the Megarian age of philosophy, and is\r\n due to their illogical logic, and to the general ignorance of the ancients\r\n respecting the part played by language in the process of thought. No such\r\n perplexity could ever trouble a modern metaphysician, any more than the\r\n fallacy of \u0027calvus\u0027 or \u0027acervus,\u0027 or of \u0027Achilles and the tortoise.\u0027 These\r\n \u0027surds\u0027 of metaphysics ought to occasion no more difficulty in speculation\r\n than a perpetually recurring fraction in arithmetic.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It is otherwise with the objection which follows: How are we to bridge the\r\n chasm between human truth and absolute truth, between gods and men? This\r\n is the difficulty of philosophy in all ages: How can we get beyond the\r\n circle of our own ideas, or how, remaining within them, can we have any\r\n criterion of a truth beyond and independent of them? Parmenides draws out\r\n this difficulty with great clearness. According to him, there are not only\r\n one but two chasms: the first, between individuals and the ideas which\r\n have a common name; the second, between the ideas in us and the ideas\r\n absolute. The first of these two difficulties mankind, as we may say, a\r\n little parodying the language of the Philebus, have long agreed to treat\r\n as obsolete; the second remains a difficulty for us as well as for the\r\n Greeks of the fourth century before Christ, and is the stumbling-block of\r\n Kant\u0027s Kritik, and of the Hamiltonian adaptation of Kant, as well as of\r\n the Platonic ideas. It has been said that \u0027you cannot criticize\r\n Revelation.\u0027 \u0027Then how do you know what is Revelation, or that there is\r\n one at all,\u0027 is the immediate rejoinder\u0026mdash;\u0027You know nothing of things\r\n in themselves.\u0027 \u0027Then how do you know that there are things in\r\n themselves?\u0027 In some respects, the difficulty pressed harder upon the\r\n Greek than upon ourselves. For conceiving of God more under the attribute\r\n of knowledge than we do, he was more under the necessity of separating the\r\n divine from the human, as two spheres which had no communication with one\r\n another.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It is remarkable that Plato, speaking by the mouth of Parmenides, does not\r\n treat even this second class of difficulties as hopeless or insoluble. He\r\n says only that they cannot be explained without a long and laborious\r\n demonstration: \u0027The teacher will require superhuman ability, and the\r\n learner will be hard of understanding.\u0027 But an attempt must be made to\r\n find an answer to them; for, as Socrates and Parmenides both admit, the\r\n denial of abstract ideas is the destruction of the mind. We can easily\r\n imagine that among the Greek schools of philosophy in the fourth century\r\n before Christ a panic might arise from the denial of universals, similar\r\n to that which arose in the last century from Hume\u0027s denial of our ideas of\r\n cause and effect. Men do not at first recognize that thought, like\r\n digestion, will go on much the same, notwithstanding any theories which\r\n may be entertained respecting the nature of the process. Parmenides\r\n attributes the difficulties in which Socrates is involved to a want of\r\n comprehensiveness in his mode of reasoning; he should consider every\r\n question on the negative as well as the positive hypothesis, with\r\n reference to the consequences which flow from the denial as well as from\r\n the assertion of a given statement.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The argument which follows is the most singular in Plato. It appears to be\r\n an imitation, or parody, of the Zenonian dialectic, just as the speeches\r\n in the Phaedrus are an imitation of the style of Lysias, or as the\r\n derivations in the Cratylus or the fallacies of the Euthydemus are a\r\n parody of some contemporary Sophist. The interlocutor is not supposed, as\r\n in most of the other Platonic dialogues, to take a living part in the\r\n argument; he is only required to say \u0027Yes\u0027 and \u0027No\u0027 in the right places. A\r\n hint has been already given that the paradoxes of Zeno admitted of a\r\n higher application. This hint is the thread by which Plato connects the\r\n two parts of the dialogue.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The paradoxes of Parmenides seem trivial to us, because the words to which\r\n they relate have become trivial; their true nature as abstract terms is\r\n perfectly understood by us, and we are inclined to regard the treatment of\r\n them in Plato as a mere straw-splitting, or legerdemain of words. Yet\r\n there was a power in them which fascinated the Neoplatonists for centuries\r\n afterwards. Something that they found in them, or brought to them\u0026mdash;some\r\n echo or anticipation of a great truth or error, exercised a wonderful\r\n influence over their minds. To do the Parmenides justice, we should\r\n imagine similar aporiai raised on themes as sacred to us, as the notions\r\n of One or Being were to an ancient Eleatic. \u0027If God is, what follows? If\r\n God is not, what follows?\u0027 Or again: If God is or is not the world; or if\r\n God is or is not many, or has or has not parts, or is or is not in the\r\n world, or in time; or is or is not finite or infinite. Or if the world is\r\n or is not; or has or has not a beginning or end; or is or is not infinite,\r\n or infinitely divisible. Or again: if God is or is not identical with his\r\n laws; or if man is or is not identical with the laws of nature. We can\r\n easily see that here are many subjects for thought, and that from these\r\n and similar hypotheses questions of great interest might arise. And we\r\n also remark, that the conclusions derived from either of the two\r\n alternative propositions might be equally impossible and contradictory.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n When we ask what is the object of these paradoxes, some have answered that\r\n they are a mere logical puzzle, while others have seen in them an Hegelian\r\n propaedeutic of the doctrine of Ideas. The first of these views derives\r\n support from the manner in which Parmenides speaks of a similar method\r\n being applied to all Ideas. Yet it is hard to suppose that Plato would\r\n have furnished so elaborate an example, not of his own but of the Eleatic\r\n dialectic, had he intended only to give an illustration of method. The\r\n second view has been often overstated by those who, like Hegel himself,\r\n have tended to confuse ancient with modern philosophy. We need not deny\r\n that Plato, trained in the school of Cratylus and Heracleitus, may have\r\n seen that a contradiction in terms is sometimes the best expression of a\r\n truth higher than either (compare Soph.). But his ideal theory is not\r\n based on antinomies. The correlation of Ideas was the metaphysical\r\n difficulty of the age in which he lived; and the Megarian and Cynic\r\n philosophy was a \u0027reductio ad absurdum\u0027 of their isolation. To restore\r\n them to their natural connexion and to detect the negative element in them\r\n is the aim of Plato in the Sophist. But his view of their connexion falls\r\n very far short of the Hegelian identity of Being and Not-being. The Being\r\n and Not-being of Plato never merge in each other, though he is aware that\r\n \u0027determination is only negation.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n After criticizing the hypotheses of others, it may appear presumptuous to\r\n add another guess to the many which have been already offered. May we say,\r\n in Platonic language, that we still seem to see vestiges of a track which\r\n has not yet been taken? It is quite possible that the obscurity of the\r\n Parmenides would not have existed to a contemporary student of philosophy,\r\n and, like the similar difficulty in the Philebus, is really due to our\r\n ignorance of the mind of the age. There is an obscure Megarian influence\r\n on Plato which cannot wholly be cleared up, and is not much illustrated by\r\n the doubtful tradition of his retirement to Megara after the death of\r\n Socrates. For Megara was within a walk of Athens (Phaedr.), and Plato\r\n might have learned the Megarian doctrines without settling there.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n We may begin by remarking that the theses of Parmenides are expressly said\r\n to follow the method of Zeno, and that the complex dilemma, though\r\n declared to be capable of universal application, is applied in this\r\n instance to Zeno\u0027s familiar question of the \u0027one and many.\u0027 Here, then, is\r\n a double indication of the connexion of the Parmenides with the Eristic\r\n school. The old Eleatics had asserted the existence of Being, which they\r\n at first regarded as finite, then as infinite, then as neither finite nor\r\n infinite, to which some of them had given what Aristotle calls \u0027a form,\u0027\r\n others had ascribed a material nature only. The tendency of their\r\n philosophy was to deny to Being all predicates. The Megarians, who\r\n succeeded them, like the Cynics, affirmed that no predicate could be\r\n asserted of any subject; they also converted the idea of Being into an\r\n abstraction of Good, perhaps with the view of preserving a sort of\r\n neutrality or indifference between the mind and things. As if they had\r\n said, in the language of modern philosophy: \u0027Being is not only neither\r\n finite nor infinite, neither at rest nor in motion, but neither subjective\r\n nor objective.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n This is the track along which Plato is leading us. Zeno had attempted to\r\n prove the existence of the one by disproving the existence of the many,\r\n and Parmenides seems to aim at proving the existence of the subject by\r\n showing the contradictions which follow from the assertion of any\r\n predicates. Take the simplest of all notions, \u0027unity\u0027; you cannot even\r\n assert being or time of this without involving a contradiction. But is the\r\n contradiction also the final conclusion? Probably no more than of Zeno\u0027s\r\n denial of the many, or of Parmenides\u0027 assault upon the Ideas; no more than\r\n of the earlier dialogues \u0027of search.\u0027 To us there seems to be no residuum\r\n of this long piece of dialectics. But to the mind of Parmenides and Plato,\r\n \u0027Gott-betrunkene Menschen,\u0027 there still remained the idea of \u0027being\u0027 or\r\n \u0027good,\u0027 which could not be conceived, defined, uttered, but could not be\r\n got rid of. Neither of them would have imagined that their disputation\r\n ever touched the Divine Being (compare Phil.). The same difficulties about\r\n Unity and Being are raised in the Sophist; but there only as preliminary\r\n to their final solution.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If this view is correct, the real aim of the hypotheses of Parmenides is\r\n to criticize the earlier Eleatic philosophy from the point of view of Zeno\r\n or the Megarians. It is the same kind of criticism which Plato has\r\n extended to his own doctrine of Ideas. Nor is there any want of poetical\r\n consistency in attributing to the \u0027father Parmenides\u0027 the last review of\r\n the Eleatic doctrines. The latest phases of all philosophies were fathered\r\n upon the founder of the school.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Other critics have regarded the final conclusion of the Parmenides either\r\n as sceptical or as Heracleitean. In the first case, they assume that Plato\r\n means to show the impossibility of any truth. But this is not the spirit\r\n of Plato, and could not with propriety be put into the mouth of\r\n Parmenides, who, in this very dialogue, is urging Socrates, not to doubt\r\n everything, but to discipline his mind with a view to the more precise\r\n attainment of truth. The same remark applies to the second of the two\r\n theories. Plato everywhere ridicules (perhaps unfairly) his Heracleitean\r\n contemporaries: and if he had intended to support an Heracleitean thesis,\r\n would hardly have chosen Parmenides, the condemner of the \u0027undiscerning\r\n tribe who say that things both are and are not,\u0027 to be the speaker. Nor,\r\n thirdly, can we easily persuade ourselves with Zeller that by the \u0027one\u0027 he\r\n means the Idea; and that he is seeking to prove indirectly the unity of\r\n the Idea in the multiplicity of phenomena.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n We may now endeavour to thread the mazes of the labyrinth which Parmenides\r\n knew so well, and trembled at the thought of them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The argument has two divisions: There is the hypothesis that\r\n \u003c/p\u003e\r\n\u003cpre\u003e\r\n 1. One is.\r\n 2. One is not.\r\n If one is, it is nothing.\r\n If one is not, it is everything.\r\n\r\n But is and is not may be taken in two senses:\r\n Either one is one,\r\n Or, one has being,\r\n\r\n from which opposite consequences are deduced,\r\n 1.a. If one is one, it is nothing.\r\n 1.b. If one has being, it is all things.\r\n\r\n To which are appended two subordinate consequences:\r\n 1.aa. If one has being, all other things are.\r\n 1.bb. If one is one, all other things are not.\r\n\r\n The same distinction is then applied to the negative hypothesis:\r\n 2.a. If one is not one, it is all things.\r\n 2.b. If one has not being, it is nothing.\r\n\r\n Involving two parallel consequences respecting the other or remainder:\r\n 2.aa. If one is not one, other things are all.\r\n 2.bb. If one has not being, other things are not.\r\n\u003c/pre\u003e\r\n \u003cp\u003e\r\n …..\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u0027I cannot refuse,\u0027 said Parmenides, \u0027since, as Zeno remarks, we are alone,\r\n though I may say with Ibycus, who in his old age fell in love, I, like the\r\n old racehorse, tremble at the prospect of the course which I am to run,\r\n and which I know so well. But as I must attempt this laborious game, what\r\n shall be the subject? Suppose I take my own hypothesis of the one.\u0027 \u0027By\r\n all means,\u0027 said Zeno. \u0027And who will answer me? Shall I propose the\r\n youngest? he will be the most likely to say what he thinks, and his\r\n answers will give me time to breathe.\u0027 \u0027I am the youngest,\u0027 said\r\n Aristoteles, \u0027and at your service; proceed with your questions.\u0027\u0026mdash;The\r\n result may be summed up as follows:\u0026mdash;\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 1.a. One is not many, and therefore has no parts, and therefore is not a\r\n whole, which is a sum of parts, and therefore has neither beginning,\r\n middle, nor end, and is therefore unlimited, and therefore formless, being\r\n neither round nor straight, for neither round nor straight can be defined\r\n without assuming that they have parts; and therefore is not in place,\r\n whether in another which would encircle and touch the one at many points;\r\n or in itself, because that which is self-containing is also contained, and\r\n therefore not one but two. This being premised, let us consider whether\r\n one is capable either of motion or rest. For motion is either change of\r\n substance, or motion on an axis, or from one place to another. But the one\r\n is incapable of change of substance, which implies that it ceases to be\r\n itself, or of motion on an axis, because there would be parts around the\r\n axis; and any other motion involves change of place. But existence in\r\n place has been already shown to be impossible; and yet more impossible is\r\n coming into being in place, which implies partial existence in two places\r\n at once, or entire existence neither within nor without the same; and how\r\n can this be? And more impossible still is the coming into being either as\r\n a whole or parts of that which is neither a whole nor parts. The one,\r\n then, is incapable of motion. But neither can the one be in anything, and\r\n therefore not in the same, whether itself or some other, and is therefore\r\n incapable of rest. Neither is one the same with itself or any other, or\r\n other than itself or any other. For if other than itself, then other than\r\n one, and therefore not one; and, if the same with other, it would be\r\n other, and other than one. Neither can one while remaining one be other\r\n than other; for other, and not one, is the other than other. But if not\r\n other by virtue of being one, not by virtue of itself; and if not by\r\n virtue of itself, not itself other, and if not itself other, not other\r\n than anything. Neither will one be the same with itself. For the nature of\r\n the same is not that of the one, but a thing which becomes the same with\r\n anything does not become one; for example, that which becomes the same\r\n with the many becomes many and not one. And therefore if the one is the\r\n same with itself, the one is not one with itself; and therefore one and\r\n not one. And therefore one is neither other than other, nor the same with\r\n itself. Neither will the one be like or unlike itself or other; for\r\n likeness is sameness of affections, and the one and the same are\r\n different. And one having any affection which is other than being one\r\n would be more than one. The one, then, cannot have the same affection with\r\n and therefore cannot be like itself or other; nor can the one have any\r\n other affection than its own, that is, be unlike itself or any other, for\r\n this would imply that it was more than one. The one, then, is neither like\r\n nor unlike itself or other. This being the case, neither can the one be\r\n equal or unequal to itself or other. For equality implies sameness of\r\n measure, as inequality implies a greater or less number of measures. But\r\n the one, not having sameness, cannot have sameness of measure; nor a\r\n greater or less number of measures, for that would imply parts and\r\n multitude. Once more, can one be older or younger than itself or other? or\r\n of the same age with itself or other? That would imply likeness and\r\n unlikeness, equality and inequality. Therefore one cannot be in time,\r\n because that which is in time is ever becoming older and younger than\r\n itself, (for older and younger are relative terms, and he who becomes\r\n older becomes younger,) and is also of the same age with itself. None of\r\n which, or any other expressions of time, whether past, future, or present,\r\n can be affirmed of one. One neither is, has been, nor will be, nor\r\n becomes, nor has, nor will become. And, as these are the only modes of\r\n being, one is not, and is not one. But to that which is not, there is no\r\n attribute or relative, neither name nor word nor idea nor science nor\r\n perception nor opinion appertaining. One, then, is neither named, nor\r\n uttered, nor known, nor perceived, nor imagined. But can all this be true?\r\n \u0027I think not.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 1.b. Let us, however, commence the inquiry again. We have to work out all\r\n the consequences which follow on the assumption that the one is. If one\r\n is, one partakes of being, which is not the same with one; the words\r\n \u0027being\u0027 and \u0027one\u0027 have different meanings. Observe the consequence: In the\r\n one of being or the being of one are two parts, being and one, which form\r\n one whole. And each of the two parts is also a whole, and involves the\r\n other, and may be further subdivided into one and being, and is therefore\r\n not one but two; and thus one is never one, and in this way the one, if it\r\n is, becomes many and infinite. Again, let us conceive of a one which by an\r\n effort of abstraction we separate from being: will this abstract one be\r\n one or many? You say one only; let us see. In the first place, the being\r\n of one is other than one; and one and being, if different, are so because\r\n they both partake of the nature of other, which is therefore neither one\r\n nor being; and whether we take being and other, or being and one, or one\r\n and other, in any case we have two things which separately are called\r\n either, and together both. And both are two and either of two is severally\r\n one, and if one be added to any of the pairs, the sum is three; and two is\r\n an even number, three an odd; and two units exist twice, and therefore\r\n there are twice two; and three units exist thrice, and therefore there are\r\n thrice three, and taken together they give twice three and thrice two: we\r\n have even numbers multiplied into even, and odd into even, and even into\r\n odd numbers. But if one is, and both odd and even numbers are implied in\r\n one, must not every number exist? And number is infinite, and therefore\r\n existence must be infinite, for all and every number partakes of being;\r\n therefore being has the greatest number of parts, and every part, however\r\n great or however small, is equally one. But can one be in many places and\r\n yet be a whole? If not a whole it must be divided into parts and\r\n represented by a number corresponding to the number of the parts. And if\r\n so, we were wrong in saying that being has the greatest number of parts;\r\n for being is coequal and coextensive with one, and has no more parts than\r\n one; and so the abstract one broken up into parts by being is many and\r\n infinite. But the parts are parts of a whole, and the whole is their\r\n containing limit, and the one is therefore limited as well as infinite in\r\n number; and that which is a whole has beginning, middle, and end, and a\r\n middle is equidistant from the extremes; and one is therefore of a certain\r\n figure, round or straight, or a combination of the two, and being a whole\r\n includes all the parts which are the whole, and is therefore\r\n self-contained. But then, again, the whole is not in the parts, whether\r\n all or some. Not in all, because, if in all, also in one; for, if wanting\r\n in any one, how in all?\u0026mdash;not in some, because the greater would then\r\n be contained in the less. But if not in all, nor in any, nor in some,\r\n either nowhere or in other. And if nowhere, nothing; therefore in other.\r\n The one as a whole, then, is in another, but regarded as a sum of parts is\r\n in itself; and is, therefore, both in itself and in another. This being\r\n the case, the one is at once both at rest and in motion: at rest, because\r\n resting in itself; in motion, because it is ever in other. And if there is\r\n truth in what has preceded, one is the same and not the same with itself\r\n and other. For everything in relation to every other thing is either the\r\n same with it or other; or if neither the same nor other, then in the\r\n relation of part to a whole or whole to a part. But one cannot be a part\r\n or whole in relation to one, nor other than one; and is therefore the same\r\n with one. Yet this sameness is again contradicted by one being in another\r\n place from itself which is in the same place; this follows from one being\r\n in itself and in another; one, therefore, is other than itself. But if\r\n anything is other than anything, will it not be other than other? And the\r\n not one is other than the one, and the one than the not one; therefore one\r\n is other than all others. But the same and the other exclude one another,\r\n and therefore the other can never be in the same; nor can the other be in\r\n anything for ever so short a time, as for that time the other will be in\r\n the same. And the other, if never in the same, cannot be either in the one\r\n or in the not one. And one is not other than not one, either by reason of\r\n other or of itself; and therefore they are not other than one another at\r\n all. Neither can the not one partake or be part of one, for in that case\r\n it would be one; nor can the not one be number, for that also involves\r\n one. And therefore, not being other than the one or related to the one as\r\n a whole to parts or parts to a whole, not one is the same as one.\r\n Wherefore the one is the same and also not the same with the others and\r\n also with itself; and is therefore like and unlike itself and the others,\r\n and just as different from the others as they are from the one, neither\r\n more nor less. But if neither more nor less, equally different; and\r\n therefore the one and the others have the same relations. This may be\r\n illustrated by the case of names: when you repeat the same name twice\r\n over, you mean the same thing; and when you say that the other is other\r\n than the one, or the one other than the other, this very word other\r\n (eteron), which is attributed to both, implies sameness. One, then, as\r\n being other than others, and other as being other than one, are alike in\r\n that they have the relation of otherness; and likeness is similarity of\r\n relations. And everything as being other of everything is also like\r\n everything. Again, same and other, like and unlike, are opposites: and\r\n since in virtue of being other than the others the one is like them, in\r\n virtue of being the same it must be unlike. Again, one, as having the same\r\n relations, has no difference of relation, and is therefore not unlike, and\r\n therefore like; or, as having different relations, is different and\r\n unlike. Thus, one, as being the same and not the same with itself and\r\n others\u0026mdash;for both these reasons and for either of them\u0026mdash;is also\r\n like and unlike itself and the others. Again, how far can one touch itself\r\n and the others? As existing in others, it touches the others; and as\r\n existing in itself, touches only itself. But from another point of view,\r\n that which touches another must be next in order of place; one, therefore,\r\n must be next in order of place to itself, and would therefore be two, and\r\n in two places. But one cannot be two, and therefore cannot be in contact\r\n with itself. Nor again can one touch the other. Two objects are required\r\n to make one contact; three objects make two contacts; and all the objects\r\n in the world, if placed in a series, would have as many contacts as there\r\n are objects, less one. But if one only exists, and not two, there is no\r\n contact. And the others, being other than one, have no part in one, and\r\n therefore none in number, and therefore two has no existence, and\r\n therefore there is no contact. For all which reasons, one has and has not\r\n contact with itself and the others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Once more, Is one equal and unequal to itself and the others? Suppose one\r\n and the others to be greater or less than each other or equal to one\r\n another, they will be greater or less or equal by reason of equality or\r\n greatness or smallness inhering in them in addition to their own proper\r\n nature. Let us begin by assuming smallness to be inherent in one: in this\r\n case the inherence is either in the whole or in a part. If the first,\r\n smallness is either coextensive with the whole one, or contains the whole,\r\n and, if coextensive with the one, is equal to the one, or if containing\r\n the one will be greater than the one. But smallness thus performs the\r\n function of equality or of greatness, which is impossible. Again, if the\r\n inherence be in a part, the same contradiction follows: smallness will be\r\n equal to the part or greater than the part; therefore smallness will not\r\n inhere in anything, and except the idea of smallness there will be nothing\r\n small. Neither will greatness; for greatness will have a greater;\u0026mdash;and\r\n there will be no small in relation to which it is great. And there will be\r\n no great or small in objects, but greatness and smallness will be relative\r\n only to each other; therefore the others cannot be greater or less than\r\n the one; also the one can neither exceed nor be exceeded by the others,\r\n and they are therefore equal to one another. And this will be true also of\r\n the one in relation to itself: one will be equal to itself as well as to\r\n the others (talla). Yet one, being in itself, must also be about itself,\r\n containing and contained, and is therefore greater and less than itself.\r\n Further, there is nothing beside the one and the others; and as these must\r\n be in something, they must therefore be in one another; and as that in\r\n which a thing is is greater than the thing, the inference is that they are\r\n both greater and less than one another, because containing and contained\r\n in one another. Therefore the one is equal to and greater and less than\r\n itself or other, having also measures or parts or numbers equal to or\r\n greater or less than itself or other.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But does one partake of time? This must be acknowledged, if the one\r\n partakes of being. For \u0027to be\u0027 is the participation of being in present\r\n time, \u0027to have been\u0027 in past, \u0027to be about to be\u0027 in future time. And as\r\n time is ever moving forward, the one becomes older than itself; and\r\n therefore younger than itself; and is older and also younger when in the\r\n process of becoming it arrives at the present; and it is always older and\r\n younger, for at any moment the one is, and therefore it becomes and is not\r\n older and younger than itself but during an equal time with itself, and is\r\n therefore contemporary with itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And what are the relations of the one to the others? Is it or does it\r\n become older or younger than they? At any rate the others are more than\r\n one, and one, being the least of all numbers, must be prior in time to\r\n greater numbers. But on the other hand, one must come into being in a\r\n manner accordant with its own nature. Now one has parts or others, and has\r\n therefore a beginning, middle, and end, of which the beginning is first\r\n and the end last. And the parts come into existence first; last of all the\r\n whole, contemporaneously with the end, being therefore younger, while the\r\n parts or others are older than the one. But, again, the one comes into\r\n being in each of the parts as much as in the whole, and must be of the\r\n same age with them. Therefore one is at once older and younger than the\r\n parts or others, and also contemporaneous with them, for no part can be a\r\n part which is not one. Is this true of becoming as well as being? Thus\r\n much may be affirmed, that the same things which are older or younger\r\n cannot become older or younger in a greater degree than they were at first\r\n by the addition of equal times. But, on the other hand, the one, if older\r\n than others, has come into being a longer time than they have. And when\r\n equal time is added to a longer and shorter, the relative difference\r\n between them is diminished. In this way that which was older becomes\r\n younger, and that which was younger becomes older, that is to say, younger\r\n and older than at first; and they ever become and never have become, for\r\n then they would be. Thus the one and others always are and are becoming\r\n and not becoming younger and also older than one another. And one,\r\n partaking of time and also partaking of becoming older and younger, admits\r\n of all time, present, past, and future\u0026mdash;was, is, shall be\u0026mdash;was\r\n becoming, is becoming, will become. And there is science of the one, and\r\n opinion and name and expression, as is already implied in the fact of our\r\n inquiry.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yet once more, if one be one and many, and neither one nor many, and also\r\n participant of time, must there not be a time at which one as being one\r\n partakes of being, and a time when one as not being one is deprived of\r\n being? But these two contradictory states cannot be experienced by the one\r\n both together: there must be a time of transition. And the transition is a\r\n process of generation and destruction, into and from being and not-being,\r\n the one and the others. For the generation of the one is the destruction\r\n of the others, and the generation of the others is the destruction of the\r\n one. There is also separation and aggregation, assimilation and\r\n dissimilation, increase, diminution, equalization, a passage from motion\r\n to rest, and from rest to motion in the one and many. But when do all\r\n these changes take place? When does motion become rest, or rest motion?\r\n The answer to this question will throw a light upon all the others.\r\n Nothing can be in motion and at rest at the same time; and therefore the\r\n change takes place \u0027in a moment\u0027\u0026mdash;which is a strange expression, and\r\n seems to mean change in no time. Which is true also of all the other\r\n changes, which likewise take place in no time.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 1.aa. But if one is, what happens to the others, which in the first place\r\n are not one, yet may partake of one in a certain way? The others are other\r\n than the one because they have parts, for if they had no parts they would\r\n be simply one, and parts imply a whole to which they belong; otherwise\r\n each part would be a part of many, and being itself one of them, of\r\n itself, and if a part of all, of each one of the other parts, which is\r\n absurd. For a part, if not a part of one, must be a part of all but this\r\n one, and if so not a part of each one; and if not a part of each one, not\r\n a part of any one of many, and so not of one; and if of none, how of all?\r\n Therefore a part is neither a part of many nor of all, but of an absolute\r\n and perfect whole or one. And if the others have parts, they must partake\r\n of the whole, and must be the whole of which they are the parts. And each\r\n part, as the word \u0027each\u0027 implies, is also an absolute one. And both the\r\n whole and the parts partake of one, for the whole of which the parts are\r\n parts is one, and each part is one part of the whole; and whole and parts\r\n as participating in one are other than one, and as being other than one\r\n are many and infinite; and however small a fraction you separate from them\r\n is many and not one. Yet the fact of their being parts furnishes the\r\n others with a limit towards other parts and towards the whole; they are\r\n finite and also infinite: finite through participation in the one,\r\n infinite in their own nature. And as being finite, they are alike; and as\r\n being infinite, they are alike; but as being both finite and also\r\n infinite, they are in the highest degree unlike. And all other opposites\r\n might without difficulty be shown to unite in them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 1.bb. Once more, leaving all this: Is there not also an opposite series of\r\n consequences which is equally true of the others, and may be deduced from\r\n the existence of one? There is. One is distinct from the others, and the\r\n others from one; for one and the others are all things, and there is no\r\n third existence besides them. And the whole of one cannot be in others nor\r\n parts of it, for it is separated from others and has no parts, and\r\n therefore the others have no unity, nor plurality, nor duality, nor any\r\n other number, nor any opposition or distinction, such as likeness and\r\n unlikeness, some and other, generation and corruption, odd and even. For\r\n if they had these they would partake either of one opposite, and this\r\n would be a participation in one; or of two opposites, and this would be a\r\n participation in two. Thus if one exists, one is all things, and likewise\r\n nothing, in relation to one and to the others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 2.a. But, again, assume the opposite hypothesis, that the one is not, and\r\n what is the consequence? In the first place, the proposition, that one is\r\n not, is clearly opposed to the proposition, that not one is not. The\r\n subject of any negative proposition implies at once knowledge and\r\n difference. Thus \u0027one\u0027 in the proposition\u0026mdash;\u0027The one is not,\u0027 must be\r\n something known, or the words would be unintelligible; and again this \u0027one\r\n which is not\u0027 is something different from other things. Moreover, this and\r\n that, some and other, may be all attributed or related to the one which is\r\n not, and which though non-existent may and must have plurality, if the one\r\n only is non-existent and nothing else; but if all is not-being there is\r\n nothing which can be spoken of. Also the one which is not differs, and is\r\n different in kind from the others, and therefore unlike them; and they\r\n being other than the one, are unlike the one, which is therefore unlike\r\n them. But one, being unlike other, must be like itself; for the unlikeness\r\n of one to itself is the destruction of the hypothesis; and one cannot be\r\n equal to the others; for that would suppose being in the one, and the\r\n others would be equal to one and like one; both which are impossible, if\r\n one does not exist. The one which is not, then, if not equal is unequal to\r\n the others, and in equality implies great and small, and equality lies\r\n between great and small, and therefore the one which is not partakes of\r\n equality. Further, the one which is not has being; for that which is true\r\n is, and it is true that the one is not. And so the one which is not, if\r\n remitting aught of the being of non-existence, would become existent. For\r\n not being implies the being of not-being, and being the not-being of\r\n not-being; or more truly being partakes of the being of being and not of\r\n the being of not-being, and not-being of the being of not-being and not of\r\n the not-being of not-being. And therefore the one which is not has being\r\n and also not-being. And the union of being and not-being involves change\r\n or motion. But how can not-being, which is nowhere, move or change, either\r\n from one place to another or in the same place? And whether it is or is\r\n not, it would cease to be one if experiencing a change of substance. The\r\n one which is not, then, is both in motion and at rest, is altered and\r\n unaltered, and becomes and is destroyed, and does not become and is not\r\n destroyed.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 2.b. Once more, let us ask the question, If one is not, what happens in\r\n regard to one? The expression \u0027is not\u0027 implies negation of being:\u0026mdash;do\r\n we mean by this to say that a thing, which is not, in a certain sense is?\r\n or do we mean absolutely to deny being of it? The latter. Then the one\r\n which is not can neither be nor become nor perish nor experience change of\r\n substance or place. Neither can rest, or motion, or greatness, or\r\n smallness, or equality, or unlikeness, or likeness either to itself or\r\n other, or attribute or relation, or now or hereafter or formerly, or\r\n knowledge or opinion or perception or name or anything else be asserted of\r\n that which is not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 2.aa. Once more, if one is not, what becomes of the others? If we speak of\r\n them they must be, and their very name implies difference, and difference\r\n implies relation, not to the one, which is not, but to one another. And\r\n they are others of each other not as units but as infinities, the least of\r\n which is also infinity, and capable of infinitesimal division. And they\r\n will have no unity or number, but only a semblance of unity and number;\r\n and the least of them will appear large and manifold in comparison with\r\n the infinitesimal fractions into which it may be divided. Further, each\r\n particle will have the appearance of being equal with the fractions. For\r\n in passing from the greater to the less it must reach an intermediate\r\n point, which is equality. Moreover, each particle although having a limit\r\n in relation to itself and to other particles, yet it has neither\r\n beginning, middle, nor end; for there is always a beginning before the\r\n beginning, and a middle within the middle, and an end beyond the end,\r\n because the infinitesimal division is never arrested by the one. Thus all\r\n being is one at a distance, and broken up when near, and like at a\r\n distance and unlike when near; and also the particles which compose being\r\n seem to be like and unlike, in rest and motion, in generation and\r\n corruption, in contact and separation, if one is not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 2.bb. Once more, let us inquire, If the one is not, and the others of the\r\n one are, what follows? In the first place, the others will not be the one,\r\n nor the many, for in that case the one would be contained in them; neither\r\n will they appear to be one or many; because they have no communion or\r\n participation in that which is not, nor semblance of that which is not. If\r\n one is not, the others neither are, nor appear to be one or many, like or\r\n unlike, in contact or separation. In short, if one is not, nothing is.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The result of all which is, that whether one is or is not, one and the\r\n others, in relation to themselves and to one another, are and are not, and\r\n appear to be and appear not to be, in all manner of ways.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I. On the first hypothesis we may remark: first, That one is one is an\r\n identical proposition, from which we might expect that no further\r\n consequences could be deduced. The train of consequences which follows, is\r\n inferred by altering the predicate into \u0027not many.\u0027 Yet, perhaps, if a\r\n strict Eristic had been present, oios aner ei kai nun paren, he might have\r\n affirmed that the not many presented a different aspect of the conception\r\n from the one, and was therefore not identical with it. Such a subtlety\r\n would be very much in character with the Zenonian dialectic. Secondly, We\r\n may note, that the conclusion is really involved in the premises. For one\r\n is conceived as one, in a sense which excludes all predicates. When the\r\n meaning of one has been reduced to a point, there is no use in saying that\r\n it has neither parts nor magnitude. Thirdly, The conception of the same\r\n is, first of all, identified with the one; and then by a further analysis\r\n distinguished from, and even opposed to it. Fourthly, We may detect\r\n notions, which have reappeared in modern philosophy, e.g. the bare\r\n abstraction of undefined unity, answering to the Hegelian \u0027Seyn,\u0027 or the\r\n identity of contradictions \u0027that which is older is also younger,\u0027 etc., or\r\n the Kantian conception of an a priori synthetical proposition \u0027one is.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n II. In the first series of propositions the word \u0027is\u0027 is really the\r\n copula; in the second, the verb of existence. As in the first series, the\r\n negative consequence followed from one being affirmed to be equivalent to\r\n the not many; so here the affirmative consequence is deduced from one\r\n being equivalent to the many.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In the former case, nothing could be predicated of the one, but now\r\n everything\u0026mdash;multitude, relation, place, time, transition. One is\r\n regarded in all the aspects of one, and with a reference to all the\r\n consequences which flow, either from the combination or the separation of\r\n them. The notion of transition involves the singular extra-temporal\r\n conception of \u0027suddenness.\u0027 This idea of \u0027suddenness\u0027 is based upon the\r\n contradiction which is involved in supposing that anything can be in two\r\n places at once. It is a mere fiction; and we may observe that similar\r\n antinomies have led modern philosophers to deny the reality of time and\r\n space. It is not the infinitesimal of time, but the negative of time. By\r\n the help of this invention the conception of change, which sorely\r\n exercised the minds of early thinkers, seems to be, but is not really at\r\n all explained. The difficulty arises out of the imperfection of language,\r\n and should therefore be no longer regarded as a difficulty at all. The\r\n only way of meeting it, if it exists, is to acknowledge that this rather\r\n puzzling double conception is necessary to the expression of the phenomena\r\n of motion or change, and that this and similar double notions, instead of\r\n being anomalies, are among the higher and more potent instruments of human\r\n thought.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The processes by which Parmenides obtains his remarkable results may be\r\n summed up as follows: (1) Compound or correlative ideas which involve each\r\n other, such as, being and not-being, one and many, are conceived sometimes\r\n in a state of composition, and sometimes of division: (2) The division or\r\n distinction is sometimes heightened into total opposition, e.g. between\r\n one and same, one and other: or (3) The idea, which has been already\r\n divided, is regarded, like a number, as capable of further infinite\r\n subdivision: (4) The argument often proceeds \u0027a dicto secundum quid ad\r\n dictum simpliciter\u0027 and conversely: (5) The analogy of opposites is\r\n misused by him; he argues indiscriminately sometimes from what is like,\r\n sometimes from what is unlike in them: (6) The idea of being or not-being\r\n is identified with existence or non-existence in place or time: (7) The\r\n same ideas are regarded sometimes as in process of transition, sometimes\r\n as alternatives or opposites: (8) There are no degrees or kinds of\r\n sameness, likeness, difference, nor any adequate conception of motion or\r\n change: (9) One, being, time, like space in Zeno\u0027s puzzle of Achilles and\r\n the tortoise, are regarded sometimes as continuous and sometimes as\r\n discrete: (10) In some parts of the argument the abstraction is so\r\n rarefied as to become not only fallacious, but almost unintelligible, e.g.\r\n in the contradiction which is elicited out of the relative terms older and\r\n younger: (11) The relation between two terms is regarded under\r\n contradictory aspects, as for example when the existence of the one and\r\n the non-existence of the one are equally assumed to involve the existence\r\n of the many: (12) Words are used through long chains of argument,\r\n sometimes loosely, sometimes with the precision of numbers or of\r\n geometrical figures.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The argument is a very curious piece of work, unique in literature. It\r\n seems to be an exposition or rather a \u0027reductio ad absurdum\u0027 of the\r\n Megarian philosophy, but we are too imperfectly acquainted with this last\r\n to speak with confidence about it. It would be safer to say that it is an\r\n indication of the sceptical, hyperlogical fancies which prevailed among\r\n the contemporaries of Socrates. It throws an indistinct light upon\r\n Aristotle, and makes us aware of the debt which the world owes to him or\r\n his school. It also bears a resemblance to some modern speculations, in\r\n which an attempt is made to narrow language in such a manner that number\r\n and figure may be made a calculus of thought. It exaggerates one side of\r\n logic and forgets the rest. It has the appearance of a mathematical\r\n process; the inventor of it delights, as mathematicians do, in eliciting\r\n or discovering an unexpected result. It also helps to guard us against\r\n some fallacies by showing the consequences which flow from them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In the Parmenides we seem to breathe the spirit of the Megarian\r\n philosophy, though we cannot compare the two in detail. But Plato also\r\n goes beyond his Megarian contemporaries; he has split their straws over\r\n again, and admitted more than they would have desired. He is indulging the\r\n analytical tendencies of his age, which can divide but not combine. And he\r\n does not stop to inquire whether the distinctions which he makes are\r\n shadowy and fallacious, but \u0027whither the argument blows\u0027 he follows.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n III. The negative series of propositions contains the first conception of\r\n the negation of a negation. Two minus signs in arithmetic or algebra make\r\n a plus. Two negatives destroy each other. This abstruse notion is the\r\n foundation of the Hegelian logic. The mind must not only admit that\r\n determination is negation, but must get through negation into affirmation.\r\n Whether this process is real, or in any way an assistance to thought, or,\r\n like some other logical forms, a mere figure of speech transferred from\r\n the sphere of mathematics, may be doubted. That Plato and the most subtle\r\n philosopher of the nineteenth century should have lighted upon the same\r\n notion, is a singular coincidence of ancient and modern thought.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n IV. The one and the many or others are reduced to their strictest\r\n arithmetical meaning. That one is three or three one, is a proposition\r\n which has, perhaps, given rise to more controversy in the world than any\r\n other. But no one has ever meant to say that three and one are to be taken\r\n in the same sense. Whereas the one and many of the Parmenides have\r\n precisely the same meaning; there is no notion of one personality or\r\n substance having many attributes or qualities. The truth seems to be\r\n rather the opposite of that which Socrates implies: There is no\r\n contradiction in the concrete, but in the abstract; and the more abstract\r\n the idea, the more palpable will be the contradiction. For just as nothing\r\n can persuade us that the number one is the number three, so neither can we\r\n be persuaded that any abstract idea is identical with its opposite,\r\n although they may both inhere together in some external object, or some\r\n more comprehensive conception. Ideas, persons, things may be one in one\r\n sense and many in another, and may have various degrees of unity and\r\n plurality. But in whatever sense and in whatever degree they are one they\r\n cease to be many; and in whatever degree or sense they are many they cease\r\n to be one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Two points remain to be considered: 1st, the connexion between the first\r\n and second parts of the dialogue; 2ndly, the relation of the Parmenides to\r\n the other dialogues.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I. In both divisions of the dialogue the principal speaker is the same,\r\n and the method pursued by him is also the same, being a criticism on\r\n received opinions: first, on the doctrine of Ideas; secondly, of Being.\r\n From the Platonic Ideas we naturally proceed to the Eleatic One or Being\r\n which is the foundation of them. They are the same philosophy in two\r\n forms, and the simpler form is the truer and deeper. For the Platonic\r\n Ideas are mere numerical differences, and the moment we attempt to\r\n distinguish between them, their transcendental character is lost; ideas of\r\n justice, temperance, and good, are really distinguishable only with\r\n reference to their application in the world. If we once ask how they are\r\n related to individuals or to the ideas of the divine mind, they are again\r\n merged in the aboriginal notion of Being. No one can answer the questions\r\n which Parmenides asks of Socrates. And yet these questions are asked with\r\n the express acknowledgment that the denial of ideas will be the\r\n destruction of the human mind. The true answer to the difficulty here\r\n thrown out is the establishment of a rational psychology; and this is a\r\n work which is commenced in the Sophist. Plato, in urging the difficulty of\r\n his own doctrine of Ideas, is far from denying that some doctrine of Ideas\r\n is necessary, and for this he is paving the way.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In a similar spirit he criticizes the Eleatic doctrine of Being, not\r\n intending to deny Ontology, but showing that the old Eleatic notion, and\r\n the very name \u0027Being,\u0027 is unable to maintain itself against the subtleties\r\n of the Megarians. He did not mean to say that Being or Substance had no\r\n existence, but he is preparing for the development of his later view, that\r\n ideas were capable of relation. The fact that contradictory consequences\r\n follow from the existence or non-existence of one or many, does not prove\r\n that they have or have not existence, but rather that some different mode\r\n of conceiving them is required. Parmenides may still have thought that\r\n \u0027Being was,\u0027 just as Kant would have asserted the existence of \u0027things in\r\n themselves,\u0027 while denying the transcendental use of the Categories.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Several lesser links also connect the first and second parts of the\r\n dialogue: (1) The thesis is the same as that which Zeno has been already\r\n discussing: (2) Parmenides has intimated in the first part, that the\r\n method of Zeno should, as Socrates desired, be extended to Ideas: (3) The\r\n difficulty of participating in greatness, smallness, equality is urged\r\n against the Ideas as well as against the One.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n II. The Parmenides is not only a criticism of the Eleatic notion of Being,\r\n but also of the methods of reasoning then in existence, and in this point\r\n of view, as well as in the other, may be regarded as an introduction to\r\n the Sophist. Long ago, in the Euthydemus, the vulgar application of the\r\n \u0027both and neither\u0027 Eristic had been subjected to a similar criticism,\r\n which there takes the form of banter and irony, here of illustration.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The attack upon the Ideas is resumed in the Philebus, and is followed by a\r\n return to a more rational philosophy. The perplexity of the One and Many\r\n is there confined to the region of Ideas, and replaced by a theory of\r\n classification; the Good arranged in classes is also contrasted with the\r\n barren abstraction of the Megarians. The war is carried on against the\r\n Eristics in all the later dialogues, sometimes with a playful irony, at\r\n other times with a sort of contempt. But there is no lengthened refutation\r\n of them. The Parmenides belongs to that stage of the dialogues of Plato in\r\n which he is partially under their influence, using them as a sort of\r\n \u0027critics or diviners\u0027 of the truth of his own, and of the Eleatic\r\n theories. In the Theaetetus a similar negative dialectic is employed in\r\n the attempt to define science, which after every effort remains undefined\r\n still. The same question is revived from the objective side in the\r\n Sophist: Being and Not-being are no longer exhibited in opposition, but\r\n are now reconciled; and the true nature of Not-being is discovered and\r\n made the basis of the correlation of ideas. Some links are probably\r\n missing which might have been supplied if we had trustworthy accounts of\r\n Plato\u0027s oral teaching.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n To sum up: the Parmenides of Plato is a critique, first, of the Platonic\r\n Ideas, and secondly, of the Eleatic doctrine of Being. Neither are\r\n absolutely denied. But certain difficulties and consequences are shown in\r\n the assumption of either, which prove that the Platonic as well as the\r\n Eleatic doctrine must be remodelled. The negation and contradiction which\r\n are involved in the conception of the One and Many are preliminary to\r\n their final adjustment. The Platonic Ideas are tested by the interrogative\r\n method of Socrates; the Eleatic One or Being is tried by the severer and\r\n perhaps impossible method of hypothetical consequences, negative and\r\n affirmative. In the latter we have an example of the Zenonian or Megarian\r\n dialectic, which proceeded, not \u0027by assailing premises, but conclusions\u0027;\r\n this is worked out and improved by Plato. When primary abstractions are\r\n used in every conceivable sense, any or every conclusion may be deduced\r\n from them. The words \u0027one,\u0027 \u0027other,\u0027 \u0027being,\u0027 \u0027like,\u0027 \u0027same,\u0027 \u0027whole,\u0027 and\r\n their opposites, have slightly different meanings, as they are applied to\r\n objects of thought or objects of sense\u0026mdash;to number, time, place, and\r\n to the higher ideas of the reason;\u0026mdash;and out of their different\r\n meanings this \u0027feast\u0027 of contradictions \u0027has been provided.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n …\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The Parmenides of Plato belongs to a stage of philosophy which has passed\r\n away. At first we read it with a purely antiquarian or historical\r\n interest; and with difficulty throw ourselves back into a state of the\r\n human mind in which Unity and Being occupied the attention of\r\n philosophers. We admire the precision of the language, in which, as in\r\n some curious puzzle, each word is exactly fitted into every other, and\r\n long trains of argument are carried out with a sort of geometrical\r\n accuracy. We doubt whether any abstract notion could stand the searching\r\n cross-examination of Parmenides; and may at last perhaps arrive at the\r\n conclusion that Plato has been using an imaginary method to work out an\r\n unmeaning conclusion. But the truth is, that he is carrying on a process\r\n which is not either useless or unnecessary in any age of philosophy. We\r\n fail to understand him, because we do not realize that the questions which\r\n he is discussing could have had any value or importance. We suppose them\r\n to be like the speculations of some of the Schoolmen, which end in\r\n nothing. But in truth he is trying to get rid of the stumbling-blocks of\r\n thought which beset his contemporaries. Seeing that the Megarians and\r\n Cynics were making knowledge impossible, he takes their \u0027catch-words\u0027 and\r\n analyzes them from every conceivable point of view. He is criticizing the\r\n simplest and most general of our ideas, in which, as they are the most\r\n comprehensive, the danger of error is the most serious; for, if they\r\n remain unexamined, as in a mathematical demonstration, all that flows from\r\n them is affected, and the error pervades knowledge far and wide. In the\r\n beginning of philosophy this correction of human ideas was even more\r\n necessary than in our own times, because they were more bound up with\r\n words; and words when once presented to the mind exercised a greater power\r\n over thought. There is a natural realism which says, \u0027Can there be a word\r\n devoid of meaning, or an idea which is an idea of nothing?\u0027 In modern\r\n times mankind have often given too great importance to a word or idea. The\r\n philosophy of the ancients was still more in slavery to them, because they\r\n had not the experience of error, which would have placed them above the\r\n illusion.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The method of the Parmenides may be compared with the process of\r\n purgation, which Bacon sought to introduce into philosophy. Plato is\r\n warning us against two sorts of \u0027Idols of the Den\u0027: first, his own Ideas,\r\n which he himself having created is unable to connect in any way with the\r\n external world; secondly, against two idols in particular, \u0027Unity\u0027 and\r\n \u0027Being,\u0027 which had grown up in the pre-Socratic philosophy, and were still\r\n standing in the way of all progress and development of thought. He does\r\n not say with Bacon, \u0027Let us make truth by experiment,\u0027 or \u0027From these\r\n vague and inexact notions let us turn to facts.\u0027 The time has not yet\r\n arrived for a purely inductive philosophy. The instruments of thought must\r\n first be forged, that they may be used hereafter by modern inquirers. How,\r\n while mankind were disputing about universals, could they classify\r\n phenomena? How could they investigate causes, when they had not as yet\r\n learned to distinguish between a cause and an end? How could they make any\r\n progress in the sciences without first arranging them? These are the\r\n deficiencies which Plato is seeking to supply in an age when knowledge was\r\n a shadow of a name only. In the earlier dialogues the Socratic conception\r\n of universals is illustrated by his genius; in the Phaedrus the nature of\r\n division is explained; in the Republic the law of contradiction and the\r\n unity of knowledge are asserted; in the later dialogues he is constantly\r\n engaged both with the theory and practice of classification. These were\r\n the \u0027new weapons,\u0027 as he terms them in the Philebus, which he was\r\n preparing for the use of some who, in after ages, would be found ready\r\n enough to disown their obligations to the great master, or rather,\r\n perhaps, would be incapable of understanding them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Numberless fallacies, as we are often truly told, have originated in a\r\n confusion of the \u0027copula,\u0027 and the \u0027verb of existence.\u0027 Would not the\r\n distinction which Plato by the mouth of Parmenides makes between \u0027One is\r\n one\u0027 and \u0027One has being\u0027 have saved us from this and many similar\r\n confusions? We see again that a long period in the history of philosophy\r\n was a barren tract, not uncultivated, but unfruitful, because there was no\r\n inquiry into the relation of language and thought, and the metaphysical\r\n imagination was incapable of supplying the missing link between words and\r\n things. The famous dispute between Nominalists and Realists would never\r\n have been heard of, if, instead of transferring the Platonic Ideas into a\r\n crude Latin phraseology, the spirit of Plato had been truly understood and\r\n appreciated. Upon the term substance at least two celebrated theological\r\n controversies appear to hinge, which would not have existed, or at least\r\n not in their present form, if we had \u0027interrogated\u0027 the word substance, as\r\n Plato has the notions of Unity and Being. These weeds of philosophy have\r\n struck their roots deep into the soil, and are always tending to reappear,\r\n sometimes in new-fangled forms; while similar words, such as development,\r\n evolution, law, and the like, are constantly put in the place of facts,\r\n even by writers who profess to base truth entirely upon fact. In an\r\n unmetaphysical age there is probably more metaphysics in the common sense\r\n (i.e. more a priori assumption) than in any other, because there is more\r\n complete unconsciousness that we are resting on our own ideas, while we\r\n please ourselves with the conviction that we are resting on facts. We do\r\n not consider how much metaphysics are required to place us above\r\n metaphysics, or how difficult it is to prevent the forms of expression\r\n which are ready made for our use from outrunning actual observation and\r\n experiment.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In the last century the educated world were astonished to find that the\r\n whole fabric of their ideas was falling to pieces, because Hume amused\r\n himself by analyzing the word \u0027cause\u0027 into uniform sequence. Then arose a\r\n philosophy which, equally regardless of the history of the mind, sought to\r\n save mankind from scepticism by assigning to our notions of \u0027cause and\r\n effect,\u0027 \u0027substance and accident,\u0027 \u0027whole and part,\u0027 a necessary place in\r\n human thought. Without them we could have no experience, and therefore\r\n they were supposed to be prior to experience\u0026mdash;to be incrusted on the\r\n \u0027I\u0027; although in the phraseology of Kant there could be no transcendental\r\n use of them, or, in other words, they were only applicable within the\r\n range of our knowledge. But into the origin of these ideas, which he\r\n obtains partly by an analysis of the proposition, partly by development of\r\n the \u0027ego,\u0027 he never inquires\u0026mdash;they seem to him to have a necessary\r\n existence; nor does he attempt to analyse the various senses in which the\r\n word \u0027cause\u0027 or \u0027substance\u0027 may be employed.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The philosophy of Berkeley could never have had any meaning, even to\r\n himself, if he had first analyzed from every point of view the conception\r\n of \u0027matter.\u0027 This poor forgotten word (which was \u0027a very good word\u0027 to\r\n describe the simplest generalization of external objects) is now\r\n superseded in the vocabulary of physical philosophers by \u0027force,\u0027 which\r\n seems to be accepted without any rigid examination of its meaning, as if\r\n the general idea of \u0027force\u0027 in our minds furnished an explanation of the\r\n infinite variety of forces which exist in the universe. A similar\r\n ambiguity occurs in the use of the favourite word \u0027law,\u0027 which is\r\n sometimes regarded as a mere abstraction, and then elevated into a real\r\n power or entity, almost taking the place of God. Theology, again, is full\r\n of undefined terms which have distracted the human mind for ages. Mankind\r\n have reasoned from them, but not to them; they have drawn out the\r\n conclusions without proving the premises; they have asserted the premises\r\n without examining the terms. The passions of religious parties have been\r\n roused to the utmost about words of which they could have given no\r\n explanation, and which had really no distinct meaning. One sort of them,\r\n faith, grace, justification, have been the symbols of one class of\r\n disputes; as the words substance, nature, person, of another, revelation,\r\n inspiration, and the like, of a third. All of them have been the subject\r\n of endless reasonings and inferences; but a spell has hung over the minds\r\n of theologians or philosophers which has prevented them from examining the\r\n words themselves. Either the effort to rise above and beyond their own\r\n first ideas was too great for them, or there might, perhaps, have seemed\r\n to be an irreverence in doing so. About the Divine Being Himself, in whom\r\n all true theological ideas live and move, men have spoken and reasoned\r\n much, and have fancied that they instinctively know Him. But they hardly\r\n suspect that under the name of God even Christians have included two\r\n characters or natures as much opposed as the good and evil principle of\r\n the Persians.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n To have the true use of words we must compare them with things; in using\r\n them we acknowledge that they seldom give a perfect representation of our\r\n meaning. In like manner when we interrogate our ideas we find that we are\r\n not using them always in the sense which we supposed. And Plato, while he\r\n criticizes the inconsistency of his own doctrine of universals and draws\r\n out the endless consequences which flow from the assertion either that\r\n \u0027Being is\u0027 or that \u0027Being is not,\u0027 by no means intends to deny the\r\n existence of universals or the unity under which they are comprehended.\r\n There is nothing further from his thoughts than scepticism. But before\r\n proceeding he must examine the foundations which he and others have been\r\n laying; there is nothing true which is not from some point of view untrue,\r\n nothing absolute which is not also relative (compare Republic).\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And so, in modern times, because we are called upon to analyze our ideas\r\n and to come to a distinct understanding about the meaning of words;\r\n because we know that the powers of language are very unequal to the\r\n subtlety of nature or of mind, we do not therefore renounce the use of\r\n them; but we replace them in their old connexion, having first tested\r\n their meaning and quality, and having corrected the error which is\r\n involved in them; or rather always remembering to make allowance for the\r\n adulteration or alloy which they contain. We cannot call a new\r\n metaphysical world into existence any more than we can frame a new\r\n universal language; in thought as in speech, we are dependent on the past.\r\n We know that the words \u0027cause\u0027 and \u0027effect\u0027 are very far from representing\r\n to us the continuity or the complexity of nature or the different modes or\r\n degrees in which phenomena are connected. Yet we accept them as the best\r\n expression which we have of the correlation of forces or objects. We see\r\n that the term \u0027law\u0027 is a mere abstraction, under which laws of matter and\r\n of mind, the law of nature and the law of the land are included, and some\r\n of these uses of the word are confusing, because they introduce into one\r\n sphere of thought associations which belong to another; for example, order\r\n or sequence is apt to be confounded with external compulsion and the\r\n internal workings of the mind with their material antecedents. Yet none of\r\n them can be dispensed with; we can only be on our guard against the error\r\n or confusion which arises out of them. Thus in the use of the word\r\n \u0027substance\u0027 we are far from supposing that there is any mysterious\r\n substratum apart from the objects which we see, and we acknowledge that\r\n the negative notion is very likely to become a positive one. Still we\r\n retain the word as a convenient generalization, though not without a\r\n double sense, substance, and essence, derived from the two-fold\r\n translation of the Greek ousia.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n So the human mind makes the reflection that God is not a person like\r\n ourselves\u0026mdash;is not a cause like the material causes in nature, nor\r\n even an intelligent cause like a human agent\u0026mdash;nor an individual, for\r\n He is universal; and that every possible conception which we can form of\r\n Him is limited by the human faculties. We cannot by any effort of thought\r\n or exertion of faith be in and out of our own minds at the same instant.\r\n How can we conceive Him under the forms of time and space, who is out of\r\n time and space? How get rid of such forms and see Him as He is? How can we\r\n imagine His relation to the world or to ourselves? Innumerable\r\n contradictions follow from either of the two alternatives, that God is or\r\n that He is not. Yet we are far from saying that we know nothing of Him,\r\n because all that we know is subject to the conditions of human thought. To\r\n the old belief in Him we return, but with corrections. He is a person, but\r\n not like ourselves; a mind, but not a human mind; a cause, but not a\r\n material cause, nor yet a maker or artificer. The words which we use are\r\n imperfect expressions of His true nature; but we do not therefore lose\r\n faith in what is best and highest in ourselves and in the world.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u0027A little philosophy takes us away from God; a great deal brings us back\r\n to Him.\u0027 When we begin to reflect, our first thoughts respecting Him and\r\n ourselves are apt to be sceptical. For we can analyze our religious as\r\n well as our other ideas; we can trace their history; we can criticize\r\n their perversion; we see that they are relative to the human mind and to\r\n one another. But when we have carried our criticism to the furthest point,\r\n they still remain, a necessity of our moral nature, better known and\r\n understood by us, and less liable to be shaken, because we are more aware\r\n of their necessary imperfection. They come to us with \u0027better opinion,\r\n better confirmation,\u0027 not merely as the inspirations either of ourselves\r\n or of another, but deeply rooted in history and in the human mind.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca id=\"link2H_4_0002\"\u003e\r\n \u003c!– H2 anchor –\u003e \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cdiv style=\"height: 4em;\"\u003e\r\n \u003cbr \u003e\u003cbr \u003e\u003cbr \u003e\u003cbr \u003e\r\n \u003c/div\u003e\r\n \u003ch2\u003e\r\n PARMENIDES\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n PERSONS OF THE DIALOGUE: Cephalus, Adeimantus, Glaucon, Antiphon,\r\n Pythodorus, Socrates, Zeno, Parmenides, Aristoteles.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Cephalus rehearses a dialogue which is supposed to have been narrated in\r\n his presence by Antiphon, the half-brother of Adeimantus and Glaucon, to\r\n certain Clazomenians.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n We had come from our home at Clazomenae to Athens, and met Adeimantus and\r\n Glaucon in the Agora. Welcome, Cephalus, said Adeimantus, taking me by the\r\n hand; is there anything which we can do for you in Athens?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes; that is why I am here; I wish to ask a favour of you.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What may that be? he said.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I want you to tell me the name of your half brother, which I have\r\n forgotten; he was a mere child when I last came hither from Clazomenae,\r\n but that was a long time ago; his father\u0027s name, if I remember rightly,\r\n was Pyrilampes?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, he said, and the name of our brother, Antiphon; but why do you ask?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Let me introduce some countrymen of mine, I said; they are lovers of\r\n philosophy, and have heard that Antiphon was intimate with a certain\r\n Pythodorus, a friend of Zeno, and remembers a conversation which took\r\n place between Socrates, Zeno, and Parmenides many years ago, Pythodorus\r\n having often recited it to him.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Quite true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And could we hear it? I asked.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nothing easier, he replied; when he was a youth he made a careful study of\r\n the piece; at present his thoughts run in another direction; like his\r\n grandfather Antiphon he is devoted to horses. But, if that is what you\r\n want, let us go and look for him; he dwells at Melita, which is quite\r\n near, and he has only just left us to go home.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Accordingly we went to look for him; he was at home, and in the act of\r\n giving a bridle to a smith to be fitted. When he had done with the smith,\r\n his brothers told him the purpose of our visit; and he saluted me as an\r\n acquaintance whom he remembered from my former visit, and we asked him to\r\n repeat the dialogue. At first he was not very willing, and complained of\r\n the trouble, but at length he consented. He told us that Pythodorus had\r\n described to him the appearance of Parmenides and Zeno; they came to\r\n Athens, as he said, at the great Panathenaea; the former was, at the time\r\n of his visit, about 65 years old, very white with age, but well favoured.\r\n Zeno was nearly 40 years of age, tall and fair to look upon; in the days\r\n of his youth he was reported to have been beloved by Parmenides. He said\r\n that they lodged with Pythodorus in the Ceramicus, outside the wall,\r\n whither Socrates, then a very young man, came to see them, and many others\r\n with him; they wanted to hear the writings of Zeno, which had been brought\r\n to Athens for the first time on the occasion of their visit. These Zeno\r\n himself read to them in the absence of Parmenides, and had very nearly\r\n finished when Pythodorus entered, and with him Parmenides and Aristoteles\r\n who was afterwards one of the Thirty, and heard the little that remained\r\n of the dialogue. Pythodorus had heard Zeno repeat them before.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n When the recitation was completed, Socrates requested that the first\r\n thesis of the first argument might be read over again, and this having\r\n been done, he said: What is your meaning, Zeno? Do you maintain that if\r\n being is many, it must be both like and unlike, and that this is\r\n impossible, for neither can the like be unlike, nor the unlike like\u0026mdash;is\r\n that your position?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Just so, said Zeno.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if the unlike cannot be like, or the like unlike, then according to\r\n you, being could not be many; for this would involve an impossibility. In\r\n all that you say have you any other purpose except to disprove the being\r\n of the many? and is not each division of your treatise intended to furnish\r\n a separate proof of this, there being in all as many proofs of the\r\n not-being of the many as you have composed arguments? Is that your\r\n meaning, or have I misunderstood you?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No, said Zeno; you have correctly understood my general purpose.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I see, Parmenides, said Socrates, that Zeno would like to be not only one\r\n with you in friendship but your second self in his writings too; he puts\r\n what you say in another way, and would fain make believe that he is\r\n telling us something which is new. For you, in your poems, say The All is\r\n one, and of this you adduce excellent proofs; and he on the other hand\r\n says There is no many; and on behalf of this he offers overwhelming\r\n evidence. You affirm unity, he denies plurality. And so you deceive the\r\n world into believing that you are saying different things when really you\r\n are saying much the same. This is a strain of art beyond the reach of most\r\n of us.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, Socrates, said Zeno. But although you are as keen as a Spartan hound\r\n in pursuing the track, you do not fully apprehend the true motive of the\r\n composition, which is not really such an artificial work as you imagine;\r\n for what you speak of was an accident; there was no pretence of a great\r\n purpose; nor any serious intention of deceiving the world. The truth is,\r\n that these writings of mine were meant to protect the arguments of\r\n Parmenides against those who make fun of him and seek to show the many\r\n ridiculous and contradictory results which they suppose to follow from the\r\n affirmation of the one. My answer is addressed to the partisans of the\r\n many, whose attack I return with interest by retorting upon them that\r\n their hypothesis of the being of many, if carried out, appears to be still\r\n more ridiculous than the hypothesis of the being of one. Zeal for my\r\n master led me to write the book in the days of my youth, but some one\r\n stole the copy; and therefore I had no choice whether it should be\r\n published or not; the motive, however, of writing, was not the ambition of\r\n an elder man, but the pugnacity of a young one. This you do not seem to\r\n see, Socrates; though in other respects, as I was saying, your notion is a\r\n very just one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I understand, said Socrates, and quite accept your account. But tell me,\r\n Zeno, do you not further think that there is an idea of likeness in\r\n itself, and another idea of unlikeness, which is the opposite of likeness,\r\n and that in these two, you and I and all other things to which we apply\r\n the term many, participate\u0026mdash;things which participate in likeness\r\n become in that degree and manner like; and so far as they participate in\r\n unlikeness become in that degree unlike, or both like and unlike in the\r\n degree in which they participate in both? And may not all things partake\r\n of both opposites, and be both like and unlike, by reason of this\r\n participation?\u0026mdash;Where is the wonder? Now if a person could prove the\r\n absolute like to become unlike, or the absolute unlike to become like,\r\n that, in my opinion, would indeed be a wonder; but there is nothing\r\n extraordinary, Zeno, in showing that the things which only partake of\r\n likeness and unlikeness experience both. Nor, again, if a person were to\r\n show that all is one by partaking of one, and at the same time many by\r\n partaking of many, would that be very astonishing. But if he were to show\r\n me that the absolute one was many, or the absolute many one, I should be\r\n truly amazed. And so of all the rest: I should be surprised to hear that\r\n the natures or ideas themselves had these opposite qualities; but not if a\r\n person wanted to prove of me that I was many and also one. When he wanted\r\n to show that I was many he would say that I have a right and a left side,\r\n and a front and a back, and an upper and a lower half, for I cannot deny\r\n that I partake of multitude; when, on the other hand, he wants to prove\r\n that I am one, he will say, that we who are here assembled are seven, and\r\n that I am one and partake of the one. In both instances he proves his\r\n case. So again, if a person shows that such things as wood, stones, and\r\n the like, being many are also one, we admit that he shows the coexistence\r\n of the one and many, but he does not show that the many are one or the one\r\n many; he is uttering not a paradox but a truism. If however, as I just now\r\n suggested, some one were to abstract simple notions of like, unlike, one,\r\n many, rest, motion, and similar ideas, and then to show that these admit\r\n of admixture and separation in themselves, I should be very much\r\n astonished. This part of the argument appears to be treated by you, Zeno,\r\n in a very spirited manner; but, as I was saying, I should be far more\r\n amazed if any one found in the ideas themselves which are apprehended by\r\n reason, the same puzzle and entanglement which you have shown to exist in\r\n visible objects.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n While Socrates was speaking, Pythodorus thought that Parmenides and Zeno\r\n were not altogether pleased at the successive steps of the argument; but\r\n still they gave the closest attention, and often looked at one another,\r\n and smiled as if in admiration of him. When he had finished, Parmenides\r\n expressed their feelings in the following words:\u0026mdash;\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Socrates, he said, I admire the bent of your mind towards philosophy; tell\r\n me now, was this your own distinction between ideas in themselves and the\r\n things which partake of them? and do you think that there is an idea of\r\n likeness apart from the likeness which we possess, and of the one and\r\n many, and of the other things which Zeno mentioned?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I think that there are such ideas, said Socrates.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Parmenides proceeded: And would you also make absolute ideas of the just\r\n and the beautiful and the good, and of all that class?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, he said, I should.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And would you make an idea of man apart from us and from all other human\r\n creatures, or of fire and water?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I am often undecided, Parmenides, as to whether I ought to include them or\r\n not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And would you feel equally undecided, Socrates, about things of which the\r\n mention may provoke a smile?\u0026mdash;I mean such things as hair, mud, dirt,\r\n or anything else which is vile and paltry; would you suppose that each of\r\n these has an idea distinct from the actual objects with which we come into\r\n contact, or not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly not, said Socrates; visible things like these are such as they\r\n appear to us, and I am afraid that there would be an absurdity in assuming\r\n any idea of them, although I sometimes get disturbed, and begin to think\r\n that there is nothing without an idea; but then again, when I have taken\r\n up this position, I run away, because I am afraid that I may fall into a\r\n bottomless pit of nonsense, and perish; and so I return to the ideas of\r\n which I was just now speaking, and occupy myself with them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, Socrates, said Parmenides; that is because you are still young; the\r\n time will come, if I am not mistaken, when philosophy will have a firmer\r\n grasp of you, and then you will not despise even the meanest things; at\r\n your age, you are too much disposed to regard the opinions of men. But I\r\n should like to know whether you mean that there are certain ideas of which\r\n all other things partake, and from which they derive their names; that\r\n similars, for example, become similar, because they partake of similarity;\r\n and great things become great, because they partake of greatness; and that\r\n just and beautiful things become just and beautiful, because they partake\r\n of justice and beauty?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, certainly, said Socrates that is my meaning.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then each individual partakes either of the whole of the idea or else of a\r\n part of the idea? Can there be any other mode of participation?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n There cannot be, he said.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then do you think that the whole idea is one, and yet, being one, is in\r\n each one of the many?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why not, Parmenides? said Socrates.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Because one and the same thing will exist as a whole at the same time in\r\n many separate individuals, and will therefore be in a state of separation\r\n from itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nay, but the idea may be like the day which is one and the same in many\r\n places at once, and yet continuous with itself; in this way each idea may\r\n be one and the same in all at the same time.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I like your way, Socrates, of making one in many places at once. You mean\r\n to say, that if I were to spread out a sail and cover a number of men,\r\n there would be one whole including many\u0026mdash;is not that your meaning?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I think so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And would you say that the whole sail includes each man, or a part of it\r\n only, and different parts different men?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The latter.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then, Socrates, the ideas themselves will be divisible, and things which\r\n participate in them will have a part of them only and not the whole idea\r\n existing in each of them?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That seems to follow.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then would you like to say, Socrates, that the one idea is really\r\n divisible and yet remains one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly not, he said.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Suppose that you divide absolute greatness, and that of the many great\r\n things, each one is great in virtue of a portion of greatness less than\r\n absolute greatness\u0026mdash;is that conceivable?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Or will each equal thing, if possessing some small portion of equality\r\n less than absolute equality, be equal to some other thing by virtue of\r\n that portion only?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Or suppose one of us to have a portion of smallness; this is but a part of\r\n the small, and therefore the absolutely small is greater; if the\r\n absolutely small be greater, that to which the part of the small is added\r\n will be smaller and not greater than before.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How absurd!\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then in what way, Socrates, will all things participate in the ideas, if\r\n they are unable to participate in them either as parts or wholes?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Indeed, he said, you have asked a question which is not easily answered.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Well, said Parmenides, and what do you say of another question?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What question?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I imagine that the way in which you are led to assume one idea of each\r\n kind is as follows:\u0026mdash;You see a number of great objects, and when you\r\n look at them there seems to you to be one and the same idea (or nature) in\r\n them all; hence you conceive of greatness as one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true, said Socrates.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if you go on and allow your mind in like manner to embrace in one view\r\n the idea of greatness and of great things which are not the idea, and to\r\n compare them, will not another greatness arise, which will appear to be\r\n the source of all these?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It would seem so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then another idea of greatness now comes into view over and above absolute\r\n greatness, and the individuals which partake of it; and then another, over\r\n and above all these, by virtue of which they will all be great, and so\r\n each idea instead of being one will be infinitely multiplied.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But may not the ideas, asked Socrates, be thoughts only, and have no\r\n proper existence except in our minds, Parmenides? For in that case each\r\n idea may still be one, and not experience this infinite multiplication.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And can there be individual thoughts which are thoughts of nothing?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible, he said.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The thought must be of something?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of something which is or which is not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of something which is.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Must it not be of a single something, which the thought recognizes as\r\n attaching to all, being a single form or nature?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And will not the something which is apprehended as one and the same in\r\n all, be an idea?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n From that, again, there is no escape.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then, said Parmenides, if you say that everything else participates in the\r\n ideas, must you not say either that everything is made up of thoughts, and\r\n that all things think; or that they are thoughts but have no thought?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The latter view, Parmenides, is no more rational than the previous one. In\r\n my opinion, the ideas are, as it were, patterns fixed in nature, and other\r\n things are like them, and resemblances of them\u0026mdash;what is meant by the\r\n participation of other things in the ideas, is really assimilation to\r\n them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if, said he, the individual is like the idea, must not the idea also\r\n be like the individual, in so far as the individual is a resemblance of\r\n the idea? That which is like, cannot be conceived of as other than the\r\n like of like.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And when two things are alike, must they not partake of the same idea?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n They must.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And will not that of which the two partake, and which makes them alike, be\r\n the idea itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the idea cannot be like the individual, or the individual like the\r\n idea; for if they are alike, some further idea of likeness will always be\r\n coming to light, and if that be like anything else, another; and new ideas\r\n will be always arising, if the idea resembles that which partakes of it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Quite true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The theory, then, that other things participate in the ideas by\r\n resemblance, has to be given up, and some other mode of participation\r\n devised?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It would seem so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Do you see then, Socrates, how great is the difficulty of affirming the\r\n ideas to be absolute?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, indeed.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And, further, let me say that as yet you only understand a small part of\r\n the difficulty which is involved if you make of each thing a single idea,\r\n parting it off from other things.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What difficulty? he said.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n There are many, but the greatest of all is this:\u0026mdash;If an opponent\r\n argues that these ideas, being such as we say they ought to be, must\r\n remain unknown, no one can prove to him that he is wrong, unless he who\r\n denies their existence be a man of great ability and knowledge, and is\r\n willing to follow a long and laborious demonstration; he will remain\r\n unconvinced, and still insist that they cannot be known.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What do you mean, Parmenides? said Socrates.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In the first place, I think, Socrates, that you, or any one who maintains\r\n the existence of absolute essences, will admit that they cannot exist in\r\n us.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No, said Socrates; for then they would be no longer absolute.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True, he said; and therefore when ideas are what they are in relation to\r\n one another, their essence is determined by a relation among themselves,\r\n and has nothing to do with the resemblances, or whatever they are to be\r\n termed, which are in our sphere, and from which we receive this or that\r\n name when we partake of them. And the things which are within our sphere\r\n and have the same names with them, are likewise only relative to one\r\n another, and not to the ideas which have the same names with them, but\r\n belong to themselves and not to them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What do you mean? said Socrates.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I may illustrate my meaning in this way, said Parmenides:\u0026mdash;A master\r\n has a slave; now there is nothing absolute in the relation between them,\r\n which is simply a relation of one man to another. But there is also an\r\n idea of mastership in the abstract, which is relative to the idea of\r\n slavery in the abstract. These natures have nothing to do with us, nor we\r\n with them; they are concerned with themselves only, and we with ourselves.\r\n Do you see my meaning?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, said Socrates, I quite see your meaning.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And will not knowledge\u0026mdash;I mean absolute knowledge\u0026mdash;answer to\r\n absolute truth?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And each kind of absolute knowledge will answer to each kind of absolute\r\n being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But the knowledge which we have, will answer to the truth which we have;\r\n and again, each kind of knowledge which we have, will be a knowledge of\r\n each kind of being which we have?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But the ideas themselves, as you admit, we have not, and cannot have?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No, we cannot.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the absolute natures or kinds are known severally by the absolute idea\r\n of knowledge?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And we have not got the idea of knowledge?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then none of the ideas are known to us, because we have no share in\r\n absolute knowledge?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I suppose not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the nature of the beautiful in itself, and of the good in itself, and\r\n all other ideas which we suppose to exist absolutely, are unknown to us?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It would seem so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I think that there is a stranger consequence still.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What is it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Would you, or would you not say, that absolute knowledge, if there is such\r\n a thing, must be a far more exact knowledge than our knowledge; and the\r\n same of beauty and of the rest?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if there be such a thing as participation in absolute knowledge, no\r\n one is more likely than God to have this most exact knowledge?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But then, will God, having absolute knowledge, have a knowledge of human\r\n things?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Because, Socrates, said Parmenides, we have admitted that the ideas are\r\n not valid in relation to human things; nor human things in relation to\r\n them; the relations of either are limited to their respective spheres.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, that has been admitted.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if God has this perfect authority, and perfect knowledge, his\r\n authority cannot rule us, nor his knowledge know us, or any human thing;\r\n just as our authority does not extend to the gods, nor our knowledge know\r\n anything which is divine, so by parity of reason they, being gods, are not\r\n our masters, neither do they know the things of men.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yet, surely, said Socrates, to deprive God of knowledge is monstrous.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n These, Socrates, said Parmenides, are a few, and only a few of the\r\n difficulties in which we are involved if ideas really are and we determine\r\n each one of them to be an absolute unity. He who hears what may be said\r\n against them will deny the very existence of them\u0026mdash;and even if they\r\n do exist, he will say that they must of necessity be unknown to man; and\r\n he will seem to have reason on his side, and as we were remarking just\r\n now, will be very difficult to convince; a man must be gifted with very\r\n considerable ability before he can learn that everything has a class and\r\n an absolute essence; and still more remarkable will he be who discovers\r\n all these things for himself, and having thoroughly investigated them is\r\n able to teach them to others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I agree with you, Parmenides, said Socrates; and what you say is very much\r\n to my mind.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And yet, Socrates, said Parmenides, if a man, fixing his attention on\r\n these and the like difficulties, does away with ideas of things and will\r\n not admit that every individual thing has its own determinate idea which\r\n is always one and the same, he will have nothing on which his mind can\r\n rest; and so he will utterly destroy the power of reasoning, as you seem\r\n to me to have particularly noted.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true, he said.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But, then, what is to become of philosophy? Whither shall we turn, if the\r\n ideas are unknown?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I certainly do not see my way at present.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, said Parmenides; and I think that this arises, Socrates, out of your\r\n attempting to define the beautiful, the just, the good, and the ideas\r\n generally, without sufficient previous training. I noticed your\r\n deficiency, when I heard you talking here with your friend Aristoteles,\r\n the day before yesterday. The impulse that carries you towards philosophy\r\n is assuredly noble and divine; but there is an art which is called by the\r\n vulgar idle talking, and which is often imagined to be useless; in that\r\n you must train and exercise yourself, now that you are young, or truth\r\n will elude your grasp.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And what is the nature of this exercise, Parmenides, which you would\r\n recommend?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That which you heard Zeno practising; at the same time, I give you credit\r\n for saying to him that you did not care to examine the perplexity in\r\n reference to visible things, or to consider the question that way; but\r\n only in reference to objects of thought, and to what may be called ideas.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why, yes, he said, there appears to me to be no difficulty in showing by\r\n this method that visible things are like and unlike and may experience\r\n anything.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Quite true, said Parmenides; but I think that you should go a step\r\n further, and consider not only the consequences which flow from a given\r\n hypothesis, but also the consequences which flow from denying the\r\n hypothesis; and that will be still better training for you.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What do you mean? he said.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I mean, for example, that in the case of this very hypothesis of Zeno\u0027s\r\n about the many, you should inquire not only what will be the consequences\r\n to the many in relation to themselves and to the one, and to the one in\r\n relation to itself and the many, on the hypothesis of the being of the\r\n many, but also what will be the consequences to the one and the many in\r\n their relation to themselves and to each other, on the opposite\r\n hypothesis. Or, again, if likeness is or is not, what will be the\r\n consequences in either of these cases to the subjects of the hypothesis,\r\n and to other things, in relation both to themselves and to one another,\r\n and so of unlikeness; and the same holds good of motion and rest, of\r\n generation and destruction, and even of being and not-being. In a word,\r\n when you suppose anything to be or not to be, or to be in any way\r\n affected, you must look at the consequences in relation to the thing\r\n itself, and to any other things which you choose,\u0026mdash;to each of them\r\n singly, to more than one, and to all; and so of other things, you must\r\n look at them in relation to themselves and to anything else which you\r\n suppose either to be or not to be, if you would train yourself perfectly\r\n and see the real truth.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That, Parmenides, is a tremendous business of which you speak, and I do\r\n not quite understand you; will you take some hypothesis and go through the\r\n steps?\u0026mdash;then I shall apprehend you better.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That, Socrates, is a serious task to impose on a man of my years.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then will you, Zeno? said Socrates.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Zeno answered with a smile:\u0026mdash;Let us make our petition to Parmenides\r\n himself, who is quite right in saying that you are hardly aware of the\r\n extent of the task which you are imposing on him; and if there were more\r\n of us I should not ask him, for these are not subjects which any one,\r\n especially at his age, can well speak of before a large audience; most\r\n people are not aware that this roundabout progress through all things is\r\n the only way in which the mind can attain truth and wisdom. And therefore,\r\n Parmenides, I join in the request of Socrates, that I may hear the process\r\n again which I have not heard for a long time.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n When Zeno had thus spoken, Pythodorus, according to Antiphon\u0027s report of\r\n him, said, that he himself and Aristoteles and the whole company entreated\r\n Parmenides to give an example of the process. I cannot refuse, said\r\n Parmenides; and yet I feel rather like Ibycus, who, when in his old age,\r\n against his will, he fell in love, compared himself to an old racehorse,\r\n who was about to run in a chariot race, shaking with fear at the course he\r\n knew so well\u0026mdash;this was his simile of himself. And I also experience a\r\n trembling when I remember through what an ocean of words I have to wade at\r\n my time of life. But I must indulge you, as Zeno says that I ought, and we\r\n are alone. Where shall I begin? And what shall be our first hypothesis, if\r\n I am to attempt this laborious pastime? Shall I begin with myself, and\r\n take my own hypothesis the one? and consider the consequences which follow\r\n on the supposition either of the being or of the not-being of one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n By all means, said Zeno.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And who will answer me? he said. Shall I propose the youngest? He will not\r\n make difficulties and will be the most likely to say what he thinks; and\r\n his answers will give me time to breathe.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I am the one whom you mean, Parmenides, said Aristoteles; for I am the\r\n youngest and at your service. Ask, and I will answer.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Parmenides proceeded: 1.a. If one is, he said, the one cannot be many?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one cannot have parts, and cannot be a whole?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Because every part is part of a whole; is it not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And what is a whole? would not that of which no part is wanting be a\r\n whole?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then, in either case, the one would be made up of parts; both as being a\r\n whole, and also as having parts?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n To be sure.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And in either case, the one would be many, and not one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But, surely, it ought to be one and not many?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It ought.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then, if the one is to remain one, it will not be a whole, and will not\r\n have parts?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if it has no parts, it will have neither beginning, middle, nor end;\r\n for these would of course be parts of it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Right.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But then, again, a beginning and an end are the limits of everything?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one, having neither beginning nor end, is unlimited?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, unlimited.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And therefore formless; for it cannot partake either of round or straight.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But why?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why, because the round is that of which all the extreme points are\r\n equidistant from the centre?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the straight is that of which the centre intercepts the view of the\r\n extremes?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one would have parts and would be many, if it partook either of a\r\n straight or of a circular form?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Assuredly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But having no parts, it will be neither straight nor round?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Right.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And, being of such a nature, it cannot be in any place, for it cannot be\r\n either in another or in itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How so?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Because if it were in another, it would be encircled by that in which it\r\n was, and would touch it at many places and with many parts; but that which\r\n is one and indivisible, and does not partake of a circular nature, cannot\r\n be touched all round in many places.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if, on the other hand, one were in itself, it would also be contained\r\n by nothing else but itself; that is to say, if it were really in itself;\r\n for nothing can be in anything which does not contain it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But then, that which contains must be other than that which is contained?\r\n for the same whole cannot do and suffer both at once; and if so, one will\r\n be no longer one, but two?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then one cannot be anywhere, either in itself or in another?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Further consider, whether that which is of such a nature can have either\r\n rest or motion.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why, because the one, if it were moved, would be either moved in place or\r\n changed in nature; for these are the only kinds of motion.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the one, when it changes and ceases to be itself, cannot be any longer\r\n one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It cannot.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It cannot therefore experience the sort of motion which is change of\r\n nature?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then can the motion of the one be in place?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Perhaps.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if the one moved in place, must it not either move round and round in\r\n the same place, or from one place to another?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It must.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And that which moves in a circle must rest upon a centre; and that which\r\n goes round upon a centre must have parts which are different from the\r\n centre; but that which has no centre and no parts cannot possibly be\r\n carried round upon a centre?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But perhaps the motion of the one consists in change of place?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Perhaps so, if it moves at all.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And have we not already shown that it cannot be in anything?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then its coming into being in anything is still more impossible; is it\r\n not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I do not see why.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why, because anything which comes into being in anything, can neither as\r\n yet be in that other thing while still coming into being, nor be\r\n altogether out of it, if already coming into being in it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And therefore whatever comes into being in another must have parts, and\r\n then one part may be in, and another part out of that other; but that\r\n which has no parts can never be at one and the same time neither wholly\r\n within nor wholly without anything.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And is there not a still greater impossibility in that which has no parts,\r\n and is not a whole, coming into being anywhere, since it cannot come into\r\n being either as a part or as a whole?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then it does not change place by revolving in the same spot, nor by going\r\n somewhere and coming into being in something; nor again, by change in\r\n itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then in respect of any kind of motion the one is immoveable?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Immoveable.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But neither can the one be in anything, as we affirm?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, we said so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then it is never in the same?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Because if it were in the same it would be in something.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And we said that it could not be in itself, and could not be in other?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then one is never in the same place?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It would seem not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But that which is never in the same place is never quiet or at rest?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Never.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n One then, as would seem, is neither at rest nor in motion?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It certainly appears so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Neither will it be the same with itself or other; nor again, other than\r\n itself or other.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How is that?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If other than itself it would be other than one, and would not be one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if the same with other, it would be that other, and not itself; so\r\n that upon this supposition too, it would not have the nature of one, but\r\n would be other than one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It would.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then it will not be the same with other, or other than itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It will not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Neither will it be other than other, while it remains one; for not one,\r\n but only other, can be other than other, and nothing else.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then not by virtue of being one will it be other?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if not by virtue of being one, not by virtue of itself; and if not by\r\n virtue of itself, not itself, and itself not being other at all, will not\r\n be other than anything?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Right.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Neither will one be the same with itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Surely the nature of the one is not the nature of the same.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It is not when anything becomes the same with anything that it becomes\r\n one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What of that?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Anything which becomes the same with the many, necessarily becomes many\r\n and not one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But, if there were no difference between the one and the same, when a\r\n thing became the same, it would always become one; and when it became one,\r\n the same?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And, therefore, if one be the same with itself, it is not one with itself,\r\n and will therefore be one and also not one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Surely that is impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And therefore the one can neither be other than other, nor the same with\r\n itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And thus the one can neither be the same, nor other, either in relation to\r\n itself or other?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Neither will the one be like anything or unlike itself or other.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Because likeness is sameness of affections.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And sameness has been shown to be of a nature distinct from oneness?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That has been shown.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if the one had any other affection than that of being one, it would be\r\n affected in such a way as to be more than one; which is impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one can never be so affected as to be the same either with\r\n another or with itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then it cannot be like another, or like itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor can it be affected so as to be other, for then it would be affected in\r\n such a way as to be more than one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It would.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That which is affected otherwise than itself or another, will be unlike\r\n itself or another, for sameness of affections is likeness.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But the one, as appears, never being affected otherwise, is never unlike\r\n itself or other?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Never.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one will never be either like or unlike itself or other?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Plainly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Again, being of this nature, it can neither be equal nor unequal either to\r\n itself or to other.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How is that?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why, because the one if equal must be of the same measures as that to\r\n which it is equal.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if greater or less than things which are commensurable with it, the\r\n one will have more measures than that which is less, and fewer than that\r\n which is greater?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And so of things which are not commensurate with it, the one will have\r\n greater measures than that which is less and smaller than that which is\r\n greater.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But how can that which does not partake of sameness, have either the same\r\n measures or have anything else the same?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And not having the same measures, the one cannot be equal either with\r\n itself or with another?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It appears so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But again, whether it have fewer or more measures, it will have as many\r\n parts as it has measures; and thus again the one will be no longer one but\r\n will have as many parts as measures.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Right.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if it were of one measure, it would be equal to that measure; yet it\r\n has been shown to be incapable of equality.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It has.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then it will neither partake of one measure, nor of many, nor of few, nor\r\n of the same at all, nor be equal to itself or another; nor be greater or\r\n less than itself, or other?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Well, and do we suppose that one can be older, or younger than anything,\r\n or of the same age with it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why, because that which is of the same age with itself or other, must\r\n partake of equality or likeness of time; and we said that the one did not\r\n partake either of equality or of likeness?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n We did say so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And we also said, that it did not partake of inequality or unlikeness.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How then can one, being of this nature, be either older or younger than\r\n anything, or have the same age with it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In no way.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then one cannot be older or younger, or of the same age, either with\r\n itself or with another?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one, being of this nature, cannot be in time at all; for must not\r\n that which is in time, be always growing older than itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And that which is older, must always be older than something which is\r\n younger?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then, that which becomes older than itself, also becomes at the same time\r\n younger than itself, if it is to have something to become older than.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What do you mean?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I mean this:\u0026mdash;A thing does not need to become different from another\r\n thing which is already different; it IS different, and if its different\r\n has become, it has become different; if its different will be, it will be\r\n different; but of that which is becoming different, there cannot have\r\n been, or be about to be, or yet be, a different\u0026mdash;the only different\r\n possible is one which is becoming.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That is inevitable.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But, surely, the elder is a difference relative to the younger, and to\r\n nothing else.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then that which becomes older than itself must also, at the same time,\r\n become younger than itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But again, it is true that it cannot become for a longer or for a shorter\r\n time than itself, but it must become, and be, and have become, and be\r\n about to be, for the same time with itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That again is inevitable.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then things which are in time, and partake of time, must in every case, I\r\n suppose, be of the same age with themselves; and must also become at once\r\n older and younger than themselves?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But the one did not partake of those affections?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Not at all.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then it does not partake of time, and is not in any time?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n So the argument shows.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Well, but do not the expressions \u0027was,\u0027 and \u0027has become,\u0027 and \u0027was\r\n becoming,\u0027 signify a participation of past time?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And do not \u0027will be,\u0027 \u0027will become,\u0027 \u0027will have become,\u0027 signify a\r\n participation of future time?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And \u0027is,\u0027 or \u0027becomes,\u0027 signifies a participation of present time?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if the one is absolutely without participation in time, it never had\r\n become, or was becoming, or was at any time, or is now become or is\r\n becoming, or is, or will become, or will have become, or will be,\r\n hereafter.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Most true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But are there any modes of partaking of being other than these?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n There are none.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one cannot possibly partake of being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That is the inference.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one is not at all?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one does not exist in such way as to be one; for if it were and\r\n partook of being, it would already be; but if the argument is to be\r\n trusted, the one neither is nor is one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But that which is not admits of no attribute or relation?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then there is no name, nor expression, nor perception, nor opinion, nor\r\n knowledge of it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then it is neither named, nor expressed, nor opined, nor known, nor does\r\n anything that is perceive it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n So we must infer.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But can all this be true about the one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I think not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 1.b. Suppose, now, that we return once more to the original hypothesis;\r\n let us see whether, on a further review, any new aspect of the question\r\n appears.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I shall be very happy to do so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n We say that we have to work out together all the consequences, whatever\r\n they may be, which follow, if the one is?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then we will begin at the beginning:\u0026mdash;If one is, can one be, and not\r\n partake of being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one will have being, but its being will not be the same with the\r\n one; for if the same, it would not be the being of the one; nor would the\r\n one have participated in being, for the proposition that one is would have\r\n been identical with the proposition that one is one; but our hypothesis is\r\n not if one is one, what will follow, but if one is:\u0026mdash;am I not right?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Quite right.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n We mean to say, that being has not the same significance as one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And when we put them together shortly, and say \u0027One is,\u0027 that is\r\n equivalent to saying, \u0027partakes of being\u0027?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Quite true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Once more then let us ask, if one is what will follow. Does not this\r\n hypothesis necessarily imply that one is of such a nature as to have\r\n parts?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How so?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In this way:\u0026mdash;If being is predicated of the one, if the one is, and\r\n one of being, if being is one; and if being and one are not the same; and\r\n since the one, which we have assumed, is, must not the whole, if it is\r\n one, itself be, and have for its parts, one and being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And is each of these parts\u0026mdash;one and being\u0026mdash;to be simply called a\r\n part, or must the word \u0027part\u0027 be relative to the word \u0027whole\u0027?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The latter.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then that which is one is both a whole and has a part?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Again, of the parts of the one, if it is\u0026mdash;I mean being and one\u0026mdash;does\r\n either fail to imply the other? is the one wanting to being, or being to\r\n the one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Thus, each of the parts also has in turn both one and being, and is at the\r\n least made up of two parts; and the same principle goes on for ever, and\r\n every part whatever has always these two parts; for being always involves\r\n one, and one being; so that one is always disappearing, and becoming two.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And so the one, if it is, must be infinite in multiplicity?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Let us take another direction.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What direction?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n We say that the one partakes of being and therefore it is?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And in this way, the one, if it has being, has turned out to be many?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But now, let us abstract the one which, as we say, partakes of being, and\r\n try to imagine it apart from that of which, as we say, it partakes\u0026mdash;will\r\n this abstract one be one only or many?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n One, I think.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Let us see:\u0026mdash;Must not the being of one be other than one? for the one\r\n is not being, but, considered as one, only partook of being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If being and the one be two different things, it is not because the one is\r\n one that it is other than being; nor because being is being that it is\r\n other than the one; but they differ from one another in virtue of\r\n otherness and difference.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n So that the other is not the same\u0026mdash;either with the one or with being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And therefore whether we take being and the other, or being and the one,\r\n or the one and the other, in every such case we take two things, which may\r\n be rightly called both.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In this way\u0026mdash;you may speak of being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And also of one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then now we have spoken of either of them?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Well, and when I speak of being and one, I speak of them both?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if I speak of being and the other, or of the one and the other,\u0026mdash;in\r\n any such case do I not speak of both?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And must not that which is correctly called both, be also two?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Undoubtedly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And of two things how can either by any possibility not be one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It cannot.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then, if the individuals of the pair are together two, they must be\r\n severally one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if each of them is one, then by the addition of any one to any pair,\r\n the whole becomes three?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And three are odd, and two are even?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if there are two there must also be twice, and if there are three\r\n there must be thrice; that is, if twice one makes two, and thrice one\r\n three?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n There are two, and twice, and therefore there must be twice two; and there\r\n are three, and there is thrice, and therefore there must be thrice three?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If there are three and twice, there is twice three; and if there are two\r\n and thrice, there is thrice two?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Undoubtedly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Here, then, we have even taken even times, and odd taken odd times, and\r\n even taken odd times, and odd taken even times.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if this is so, does any number remain which has no necessity to be?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n None whatever.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then if one is, number must also be?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It must.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if there is number, there must also be many, and infinite multiplicity\r\n of being; for number is infinite in multiplicity, and partakes also of\r\n being: am I not right?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if all number participates in being, every part of number will also\r\n participate?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then being is distributed over the whole multitude of things, and nothing\r\n that is, however small or however great, is devoid of it? And, indeed, the\r\n very supposition of this is absurd, for how can that which is, be devoid\r\n of being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In no way.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And it is divided into the greatest and into the smallest, and into being\r\n of all sizes, and is broken up more than all things; the divisions of it\r\n have no limit.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then it has the greatest number of parts?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, the greatest number.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Is there any of these which is a part of being, and yet no part?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if it is at all and so long as it is, it must be one, and cannot be\r\n none?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one attaches to every single part of being, and does not fail in\r\n any part, whether great or small, or whatever may be the size of it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But reflect:\u0026mdash;Can one, in its entirety, be in many places at the same\r\n time?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No; I see the impossibility of that.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if not in its entirety, then it is divided; for it cannot be present\r\n with all the parts of being, unless divided.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And that which has parts will be as many as the parts are?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then we were wrong in saying just now, that being was distributed into the\r\n greatest number of parts. For it is not distributed into parts more than\r\n the one, into parts equal to the one; the one is never wanting to being,\r\n or being to the one, but being two they are co-equal and co-extensive.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly that is true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The one itself, then, having been broken up into parts by being, is many\r\n and infinite?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then not only the one which has being is many, but the one itself\r\n distributed by being, must also be many?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Further, inasmuch as the parts are parts of a whole, the one, as a whole,\r\n will be limited; for are not the parts contained by the whole?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And that which contains, is a limit?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one if it has being is one and many, whole and parts, having\r\n limits and yet unlimited in number?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And because having limits, also having extremes?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if a whole, having beginning and middle and end. For can anything be a\r\n whole without these three? And if any one of them is wanting to anything,\r\n will that any longer be a whole?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one, as appears, will have beginning, middle, and end.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It will.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But, again, the middle will be equidistant from the extremes; or it would\r\n not be in the middle?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one will partake of figure, either rectilinear or round, or a\r\n union of the two?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if this is the case, it will be both in itself and in another too.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Every part is in the whole, and none is outside the whole.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And all the parts are contained by the whole?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the one is all its parts, and neither more nor less than all?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the one is the whole?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if all the parts are in the whole, and the one is all of them and the\r\n whole, and they are all contained by the whole, the one will be contained\r\n by the one; and thus the one will be in itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That is true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But then, again, the whole is not in the parts\u0026mdash;neither in all the\r\n parts, nor in some one of them. For if it is in all, it must be in one;\r\n for if there were any one in which it was not, it could not be in all the\r\n parts; for the part in which it is wanting is one of all, and if the whole\r\n is not in this, how can it be in them all?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It cannot.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor can the whole be in some of the parts; for if the whole were in some\r\n of the parts, the greater would be in the less, which is impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if the whole is neither in one, nor in more than one, nor in all of\r\n the parts, it must be in something else, or cease to be anywhere at all?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If it were nowhere, it would be nothing; but being a whole, and not being\r\n in itself, it must be in another.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The one then, regarded as a whole, is in another, but regarded as being\r\n all its parts, is in itself; and therefore the one must be itself in\r\n itself and also in another.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The one then, being of this nature, is of necessity both at rest and in\r\n motion?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The one is at rest since it is in itself, for being in one, and not\r\n passing out of this, it is in the same, which is itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And that which is ever in the same, must be ever at rest?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Well, and must not that, on the contrary, which is ever in other, never be\r\n in the same; and if never in the same, never at rest, and if not at rest,\r\n in motion?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one being always itself in itself and other, must always be both\r\n at rest and in motion?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And must be the same with itself, and other than itself; and also the same\r\n with the others, and other than the others; this follows from its previous\r\n affections.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How so?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Everything in relation to every other thing, is either the same or other;\r\n or if neither the same nor other, then in the relation of a part to a\r\n whole, or of a whole to a part.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And is the one a part of itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Since it is not a part in relation to itself it cannot be related to\r\n itself as whole to part?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It cannot.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But is the one other than one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And therefore not other than itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If then it be neither other, nor a whole, nor a part in relation to\r\n itself, must it not be the same with itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But then, again, a thing which is in another place from \u0027itself,\u0027 if this\r\n \u0027itself\u0027 remains in the same place with itself, must be other than\r\n \u0027itself,\u0027 for it will be in another place?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one has been shown to be at once in itself and in another?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Thus, then, as appears, the one will be other than itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Well, then, if anything be other than anything, will it not be other than\r\n that which is other?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And will not all things that are not one, be other than the one, and the\r\n one other than the not-one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one will be other than the others?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But, consider:\u0026mdash;Are not the absolute same, and the absolute other,\r\n opposites to one another?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then will the same ever be in the other, or the other in the same?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n They will not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If then the other is never in the same, there is nothing in which the\r\n other is during any space of time; for during that space of time, however\r\n small, the other would be in the same. Is not that true?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And since the other is never in the same, it can never be in anything that\r\n is.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the other will never be either in the not-one, or in the one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then not by reason of otherness is the one other than the not-one, or the\r\n not-one other than the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor by reason of themselves will they be other than one another, if not\r\n partaking of the other.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How can they be?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if they are not other, either by reason of themselves or of the other,\r\n will they not altogether escape being other than one another?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n They will.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Again, the not-one cannot partake of the one; otherwise it would not have\r\n been not-one, but would have been in some way one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor can the not-one be number; for having number, it would not have been\r\n not-one at all.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It would not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Again, is the not-one part of the one; or rather, would it not in that\r\n case partake of the one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It would.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If then, in every point of view, the one and the not-one are distinct,\r\n then neither is the one part or whole of the not-one, nor is the not-one\r\n part or whole of the one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But we said that things which are neither parts nor wholes of one another,\r\n nor other than one another, will be the same with one another:\u0026mdash;so we\r\n said?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then shall we say that the one, being in this relation to the not-one, is\r\n the same with it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Let us say so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then it is the same with itself and the others, and also other than itself\r\n and the others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That appears to be the inference.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And it will also be like and unlike itself and the others?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Perhaps.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Since the one was shown to be other than the others, the others will also\r\n be other than the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the one is other than the others in the same degree that the others\r\n are other than it, and neither more nor less?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if neither more nor less, then in a like degree?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In virtue of the affection by which the one is other than others and\r\n others in like manner other than it, the one will be affected like the\r\n others and the others like the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How do you mean?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I may take as an illustration the case of names: You give a name to a\r\n thing?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And you may say the name once or oftener?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And when you say it once, you mention that of which it is the name? and\r\n when more than once, is it something else which you mention? or must it\r\n always be the same thing of which you speak, whether you utter the name\r\n once or more than once?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course it is the same.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And is not \u0027other\u0027 a name given to a thing?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Whenever, then, you use the word \u0027other,\u0027 whether once or oftener, you\r\n name that of which it is the name, and to no other do you give the name?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then when we say that the others are other than the one, and the one other\r\n than the others, in repeating the word \u0027other\u0027 we speak of that nature to\r\n which the name is applied, and of no other?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Quite true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one which is other than others, and the other which is other than\r\n the one, in that the word \u0027other\u0027 is applied to both, will be in the same\r\n condition; and that which is in the same condition is like?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then in virtue of the affection by which the one is other than the others,\r\n every thing will be like every thing, for every thing is other than every\r\n thing.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Again, the like is opposed to the unlike?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the other to the same?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True again.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the one was also shown to be the same with the others?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And to be the same with the others is the opposite of being other than the\r\n others?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And in that it was other it was shown to be like?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But in that it was the same it will be unlike by virtue of the opposite\r\n affection to that which made it like; and this was the affection of\r\n otherness.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The same then will make it unlike; otherwise it will not be the opposite\r\n of the other.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one will be both like and unlike the others; like in so far as it\r\n is other, and unlike in so far as it is the same.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, that argument may be used.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And there is another argument.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In so far as it is affected in the same way it is not affected otherwise,\r\n and not being affected otherwise is not unlike, and not being unlike, is\r\n like; but in so far as it is affected by other it is otherwise, and being\r\n otherwise affected is unlike.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then because the one is the same with the others and other than the\r\n others, on either of these two grounds, or on both of them, it will be\r\n both like and unlike the others?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And in the same way as being other than itself and the same with itself,\r\n on either of these two grounds and on both of them, it will be like and\r\n unlike itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Again, how far can the one touch or not touch itself and others?\u0026mdash;consider.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I am considering.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The one was shown to be in itself which was a whole?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And also in other things?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In so far as it is in other things it would touch other things, but in so\r\n far as it is in itself it would be debarred from touching them, and would\r\n touch itself only.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the inference is that it would touch both?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It would.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But what do you say to a new point of view? Must not that which is to\r\n touch another be next to that which it is to touch, and occupy the place\r\n nearest to that in which what it touches is situated?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one, if it is to touch itself, ought to be situated next to\r\n itself, and occupy the place next to that in which itself is?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It ought.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And that would require that the one should be two, and be in two places at\r\n once, and this, while it is one, will never happen.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one cannot touch itself any more than it can be two?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It cannot.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Neither can it touch others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The reason is, that whatever is to touch another must be in separation\r\n from, and next to, that which it is to touch, and no third thing can be\r\n between them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Two things, then, at the least are necessary to make contact possible?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n They are.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if to the two a third be added in due order, the number of terms will\r\n be three, and the contacts two?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And every additional term makes one additional contact, whence it follows\r\n that the contacts are one less in number than the terms; the first two\r\n terms exceeded the number of contacts by one, and the whole number of\r\n terms exceeds the whole number of contacts by one in like manner; and for\r\n every one which is afterwards added to the number of terms, one contact is\r\n added to the contacts.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Whatever is the whole number of things, the contacts will be always one\r\n less.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if there be only one, and not two, there will be no contact?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How can there be?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And do we not say that the others being other than the one are not one and\r\n have no part in the one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then they have no number, if they have no one in them?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the others are neither one nor two, nor are they called by the name\r\n of any number?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n One, then, alone is one, and two do not exist?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if there are not two, there is no contact?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n There is not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then neither does the one touch the others, nor the others the one, if\r\n there is no contact?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n For all which reasons the one touches and does not touch itself and the\r\n others?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Further\u0026mdash;is the one equal and unequal to itself and others?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How do you mean?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If the one were greater or less than the others, or the others greater or\r\n less than the one, they would not be greater or less than each other in\r\n virtue of their being the one and the others; but, if in addition to their\r\n being what they are they had equality, they would be equal to one another,\r\n or if the one had smallness and the others greatness, or the one had\r\n greatness and the others smallness\u0026mdash;whichever kind had greatness\r\n would be greater, and whichever had smallness would be smaller?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then there are two such ideas as greatness and smallness; for if they were\r\n not they could not be opposed to each other and be present in that which\r\n is.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How could they?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If, then, smallness is present in the one it will be present either in the\r\n whole or in a part of the whole?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Suppose the first; it will be either co-equal and co-extensive with the\r\n whole one, or will contain the one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If it be co-extensive with the one it will be co-equal with the one, or if\r\n containing the one it will be greater than the one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But can smallness be equal to anything or greater than anything, and have\r\n the functions of greatness and equality and not its own functions?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then smallness cannot be in the whole of one, but, if at all, in a part\r\n only?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And surely not in all of a part, for then the difficulty of the whole will\r\n recur; it will be equal to or greater than any part in which it is.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then smallness will not be in anything, whether in a whole or in a part;\r\n nor will there be anything small but actual smallness.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Neither will greatness be in the one, for if greatness be in anything\r\n there will be something greater other and besides greatness itself,\r\n namely, that in which greatness is; and this too when the small itself is\r\n not there, which the one, if it is great, must exceed; this, however, is\r\n impossible, seeing that smallness is wholly absent.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But absolute greatness is only greater than absolute smallness, and\r\n smallness is only smaller than absolute greatness.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then other things not greater or less than the one, if they have neither\r\n greatness nor smallness; nor have greatness or smallness any power of\r\n exceeding or being exceeded in relation to the one, but only in relation\r\n to one another; nor will the one be greater or less than them or others,\r\n if it has neither greatness nor smallness.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then if the one is neither greater nor less than the others, it cannot\r\n either exceed or be exceeded by them?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And that which neither exceeds nor is exceeded, must be on an equality;\r\n and being on an equality, must be equal.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And this will be true also of the relation of the one to itself; having\r\n neither greatness nor smallness in itself, it will neither exceed nor be\r\n exceeded by itself, but will be on an equality with and equal to itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one will be equal both to itself and the others?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And yet the one, being itself in itself, will also surround and be without\r\n itself; and, as containing itself, will be greater than itself; and, as\r\n contained in itself, will be less; and will thus be greater and less than\r\n itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It will.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Now there cannot possibly be anything which is not included in the one and\r\n the others?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But, surely, that which is must always be somewhere?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But that which is in anything will be less, and that in which it is will\r\n be greater; in no other way can one thing be in another.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And since there is nothing other or besides the one and the others, and\r\n they must be in something, must they not be in one another, the one in the\r\n others and the others in the one, if they are to be anywhere?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That is clear.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But inasmuch as the one is in the others, the others will be greater than\r\n the one, because they contain the one, which will be less than the others,\r\n because it is contained in them; and inasmuch as the others are in the\r\n one, the one on the same principle will be greater than the others, and\r\n the others less than the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The one, then, will be equal to and greater and less than itself and the\r\n others?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if it be greater and less and equal, it will be of equal and more and\r\n less measures or divisions than itself and the others, and if of measures,\r\n also of parts?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if of equal and more and less measures or divisions, it will be in\r\n number more or less than itself and the others, and likewise equal in\r\n number to itself and to the others?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How is that?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It will be of more measures than those things which it exceeds, and of as\r\n many parts as measures; and so with that to which it is equal, and that\r\n than which it is less.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And being greater and less than itself, and equal to itself, it will be of\r\n equal measures with itself and of more and fewer measures than itself; and\r\n if of measures then also of parts?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It will.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And being of equal parts with itself, it will be numerically equal to\r\n itself; and being of more parts, more, and being of less, less than\r\n itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the same will hold of its relation to other things; inasmuch as it is\r\n greater than them, it will be more in number than them; and inasmuch as it\r\n is smaller, it will be less in number; and inasmuch as it is equal in size\r\n to other things, it will be equal to them in number.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Once more, then, as would appear, the one will be in number both equal to\r\n and more and less than both itself and all other things.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It will.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Does the one also partake of time? And is it and does it become older and\r\n younger than itself and others, and again, neither younger nor older than\r\n itself and others, by virtue of participation in time?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How do you mean?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If one is, being must be predicated of it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But to be (einai) is only participation of being in present time, and to\r\n have been is the participation of being at a past time, and to be about to\r\n be is the participation of being at a future time?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one, since it partakes of being, partakes of time?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And is not time always moving forward?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one is always becoming older than itself, since it moves forward\r\n in time?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And do you remember that the older becomes older than that which becomes\r\n younger?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I remember.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then since the one becomes older than itself, it becomes younger at the\r\n same time?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Thus, then, the one becomes older as well as younger than itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And it is older (is it not?) when in becoming, it gets to the point of\r\n time between \u0027was\u0027 and \u0027will be,\u0027 which is \u0027now\u0027: for surely in going from\r\n the past to the future, it cannot skip the present?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And when it arrives at the present it stops from becoming older, and no\r\n longer becomes, but is older, for if it went on it would never be reached\r\n by the present, for it is the nature of that which goes on, to touch both\r\n the present and the future, letting go the present and seizing the future,\r\n while in process of becoming between them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But that which is becoming cannot skip the present; when it reaches the\r\n present it ceases to become, and is then whatever it may happen to be\r\n becoming.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And so the one, when in becoming older it reaches the present, ceases to\r\n become, and is then older.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And it is older than that than which it was becoming older, and it was\r\n becoming older than itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And that which is older is older than that which is younger?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one is younger than itself, when in becoming older it reaches the\r\n present?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But the present is always present with the one during all its being; for\r\n whenever it is it is always now.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one always both is and becomes older and younger than itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Truly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And is it or does it become a longer time than itself or an equal time\r\n with itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n An equal time.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if it becomes or is for an equal time with itself, it is of the same\r\n age with itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And that which is of the same age, is neither older nor younger?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The one, then, becoming and being the same time with itself, neither is\r\n nor becomes older or younger than itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I should say not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And what are its relations to other things? Is it or does it become older\r\n or younger than they?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I cannot tell you.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n You can at least tell me that others than the one are more than the one\u0026mdash;other\r\n would have been one, but the others have multitude, and are more than one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n They will have multitude.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And a multitude implies a number larger than one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And shall we say that the lesser or the greater is the first to come or to\r\n have come into existence?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The lesser.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the least is the first? And that is the one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one of all things that have number is the first to come into\r\n being; but all other things have also number, being plural and not\r\n singular.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n They have.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And since it came into being first it must be supposed to have come into\r\n being prior to the others, and the others later; and the things which came\r\n into being later, are younger than that which preceded them? And so the\r\n other things will be younger than the one, and the one older than other\r\n things?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What would you say of another question? Can the one have come into being\r\n contrary to its own nature, or is that impossible?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And yet, surely, the one was shown to have parts; and if parts, then a\r\n beginning, middle and end?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And a beginning, both of the one itself and of all other things, comes\r\n into being first of all; and after the beginning, the others follow, until\r\n you reach the end?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And all these others we shall affirm to be parts of the whole and of the\r\n one, which, as soon as the end is reached, has become whole and one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes; that is what we shall say.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But the end comes last, and the one is of such a nature as to come into\r\n being with the last; and, since the one cannot come into being except in\r\n accordance with its own nature, its nature will require that it should\r\n come into being after the others, simultaneously with the end.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one is younger than the others and the others older than the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That also is clear in my judgment.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Well, and must not a beginning or any other part of the one or of\r\n anything, if it be a part and not parts, being a part, be also of\r\n necessity one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And will not the one come into being together with each part\u0026mdash;together\r\n with the first part when that comes into being, and together with the\r\n second part and with all the rest, and will not be wanting to any part,\r\n which is added to any other part until it has reached the last and become\r\n one whole; it will be wanting neither to the middle, nor to the first, nor\r\n to the last, nor to any of them, while the process of becoming is going\r\n on?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one is of the same age with all the others, so that if the one\r\n itself does not contradict its own nature, it will be neither prior nor\r\n posterior to the others, but simultaneous; and according to this argument\r\n the one will be neither older nor younger than the others, nor the others\r\n than the one, but according to the previous argument the one will be older\r\n and younger than the others and the others than the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n After this manner then the one is and has become. But as to its becoming\r\n older and younger than the others, and the others than the one, and\r\n neither older nor younger, what shall we say? Shall we say as of being so\r\n also of becoming, or otherwise?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I cannot answer.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But I can venture to say, that even if one thing were older or younger\r\n than another, it could not become older or younger in a greater degree\r\n than it was at first; for equals added to unequals, whether to periods of\r\n time or to anything else, leave the difference between them the same as at\r\n first.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then that which is, cannot become older or younger than that which is,\r\n since the difference of age is always the same; the one is and has become\r\n older and the other younger; but they are no longer becoming so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the one which is does not therefore become either older or younger\r\n than the others which are.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But consider whether they may not become older and younger in another way.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In what way?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Just as the one was proven to be older than the others and the others than\r\n the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And what of that?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If the one is older than the others, has come into being a longer time\r\n than the others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But consider again; if we add equal time to a greater and a less time,\r\n will the greater differ from the less time by an equal or by a smaller\r\n portion than before?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n By a smaller portion.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the difference between the age of the one and the age of the others\r\n will not be afterwards so great as at first, but if an equal time be added\r\n to both of them they will differ less and less in age?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And that which differs in age from some other less than formerly, from\r\n being older will become younger in relation to that other than which it\r\n was older?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, younger.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if the one becomes younger the others aforesaid will become older than\r\n they were before, in relation to the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then that which had become younger becomes older relatively to that which\r\n previously had become and was older; it never really is older, but is\r\n always becoming, for the one is always growing on the side of youth and\r\n the other on the side of age. And in like manner the older is always in\r\n process of becoming younger than the younger; for as they are always going\r\n in opposite directions they become in ways the opposite to one another,\r\n the younger older than the older, and the older younger than the younger.\r\n They cannot, however, have become; for if they had already become they\r\n would be and not merely become. But that is impossible; for they are\r\n always becoming both older and younger than one another: the one becomes\r\n younger than the others because it was seen to be older and prior, and the\r\n others become older than the one because they came into being later; and\r\n in the same way the others are in the same relation to the one, because\r\n they were seen to be older, and prior to the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That is clear.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Inasmuch then, one thing does not become older or younger than another, in\r\n that they always differ from each other by an equal number, the one cannot\r\n become older or younger than the others, nor the others than the one; but\r\n inasmuch as that which came into being earlier and that which came into\r\n being later must continually differ from each other by a different portion\u0026mdash;in\r\n this point of view the others must become older and younger than the one,\r\n and the one than the others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n For all these reasons, then, the one is and becomes older and younger than\r\n itself and the others, and neither is nor becomes older or younger than\r\n itself or the others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But since the one partakes of time, and partakes of becoming older and\r\n younger, must it not also partake of the past, the present, and the\r\n future?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course it must.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one was and is and will be, and was becoming and is becoming and\r\n will become?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And there is and was and will be something which is in relation to it and\r\n belongs to it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And since we have at this moment opinion and knowledge and perception of\r\n the one, there is opinion and knowledge and perception of it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Quite right.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then there is name and expression for it, and it is named and expressed,\r\n and everything of this kind which appertains to other things appertains to\r\n the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly, that is true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yet once more and for the third time, let us consider: If the one is both\r\n one and many, as we have described, and is neither one nor many, and\r\n participates in time, must it not, in as far as it is one, at times\r\n partake of being, and in as far as it is not one, at times not partake of\r\n being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But can it partake of being when not partaking of being, or not partake of\r\n being when partaking of being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one partakes and does not partake of being at different times,\r\n for that is the only way in which it can partake and not partake of the\r\n same.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And is there not also a time at which it assumes being and relinquishes\r\n being\u0026mdash;for how can it have and not have the same thing unless it\r\n receives and also gives it up at some time?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the assuming of being is what you would call becoming?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I should.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the relinquishing of being you would call destruction?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n I should.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The one then, as would appear, becomes and is destroyed by taking and\r\n giving up being.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And being one and many and in process of becoming and being destroyed,\r\n when it becomes one it ceases to be many, and when many, it ceases to be\r\n one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And as it becomes one and many, must it not inevitably experience\r\n separation and aggregation?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Inevitably.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And whenever it becomes like and unlike it must be assimilated and\r\n dissimilated?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And when it becomes greater or less or equal it must grow or diminish or\r\n be equalized?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And when being in motion it rests, and when being at rest it changes to\r\n motion, it can surely be in no time at all?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How can it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But that a thing which is previously at rest should be afterwards in\r\n motion, or previously in motion and afterwards at rest, without\r\n experiencing change, is impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And surely there cannot be a time in which a thing can be at once neither\r\n in motion nor at rest?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n There cannot.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But neither can it change without changing.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n When then does it change; for it cannot change either when at rest, or\r\n when in motion, or when in time?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It cannot.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And does this strange thing in which it is at the time of changing really\r\n exist?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What thing?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The moment. For the moment seems to imply a something out of which change\r\n takes place into either of two states; for the change is not from the\r\n state of rest as such, nor from the state of motion as such; but there is\r\n this curious nature which we call the moment lying between rest and\r\n motion, not being in any time; and into this and out of this what is in\r\n motion changes into rest, and what is at rest into motion.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n So it appears.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the one then, since it is at rest and also in motion, will change to\r\n either, for only in this way can it be in both. And in changing it changes\r\n in a moment, and when it is changing it will be in no time, and will not\r\n then be either in motion or at rest.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It will not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And it will be in the same case in relation to the other changes, when it\r\n passes from being into cessation of being, or from not-being into becoming\u0026mdash;then\r\n it passes between certain states of motion and rest, and neither is nor is\r\n not, nor becomes nor is destroyed.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And on the same principle, in the passage from one to many and from many\r\n to one, the one is neither one nor many, neither separated nor aggregated;\r\n and in the passage from like to unlike, and from unlike to like, it is\r\n neither like nor unlike, neither in a state of assimilation nor of\r\n dissimilation; and in the passage from small to great and equal and back\r\n again, it will be neither small nor great, nor equal, nor in a state of\r\n increase, or diminution, or equalization.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n All these, then, are the affections of the one, if the one has being.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 1.aa. But if one is, what will happen to the others\u0026mdash;is not that also\r\n to be considered?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Let us show then, if one is, what will be the affections of the others\r\n than the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Let us do so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Inasmuch as there are things other than the one, the others are not the\r\n one; for if they were they could not be other than the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor are the others altogether without the one, but in a certain way they\r\n participate in the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In what way?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Because the others are other than the one inasmuch as they have parts; for\r\n if they had no parts they would be simply one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Right.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And parts, as we affirm, have relation to a whole?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n So we say.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And a whole must necessarily be one made up of many; and the parts will be\r\n parts of the one, for each of the parts is not a part of many, but of a\r\n whole.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How do you mean?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If anything were a part of many, being itself one of them, it will surely\r\n be a part of itself, which is impossible, and it will be a part of each\r\n one of the other parts, if of all; for if not a part of some one, it will\r\n be a part of all the others but this one, and thus will not be a part of\r\n each one; and if not a part of each, one it will not be a part of any one\r\n of the many; and not being a part of any one, it cannot be a part or\r\n anything else of all those things of none of which it is anything.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the part is not a part of the many, nor of all, but is of a certain\r\n single form, which we call a whole, being one perfect unity framed out of\r\n all\u0026mdash;of this the part will be a part.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If, then, the others have parts, they will participate in the whole and in\r\n the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the others than the one must be one perfect whole, having parts.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the same argument holds of each part, for the part must participate in\r\n the one; for if each of the parts is a part, this means, I suppose, that\r\n it is one separate from the rest and self-related; otherwise it is not\r\n each.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But when we speak of the part participating in the one, it must clearly be\r\n other than one; for if not, it would not merely have participated, but\r\n would have been one; whereas only the one itself can be one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Both the whole and the part must participate in the one; for the whole\r\n will be one whole, of which the parts will be parts; and each part will be\r\n one part of the whole which is the whole of the part.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And will not the things which participate in the one, be other than it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the things which are other than the one will be many; for if the\r\n things which are other than the one were neither one nor more than one,\r\n they would be nothing.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But, seeing that the things which participate in the one as a part, and in\r\n the one as a whole, are more than one, must not those very things which\r\n participate in the one be infinite in number?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How so?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Let us look at the matter thus:\u0026mdash;Is it not a fact that in partaking\r\n of the one they are not one, and do not partake of the one at the very\r\n time when they are partaking of it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n They do so then as multitudes in which the one is not present?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if we were to abstract from them in idea the very smallest fraction,\r\n must not that least fraction, if it does not partake of the one, be a\r\n multitude and not one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It must.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if we continue to look at the other side of their nature, regarded\r\n simply, and in itself, will not they, as far as we see them, be unlimited\r\n in number?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And yet, when each several part becomes a part, then the parts have a\r\n limit in relation to the whole and to each other, and the whole in\r\n relation to the parts.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Just so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The result to the others than the one is that the union of themselves and\r\n the one appears to create a new element in them which gives to them\r\n limitation in relation to one another; whereas in their own nature they\r\n have no limit.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That is clear.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the others than the one, both as whole and parts, are infinite, and\r\n also partake of limit.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then they are both like and unlike one another and themselves.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How is that?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Inasmuch as they are unlimited in their own nature, they are all affected\r\n in the same way.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And inasmuch as they all partake of limit, they are all affected in the\r\n same way.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But inasmuch as their state is both limited and unlimited, they are\r\n affected in opposite ways.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And opposites are the most unlike of things.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Considered, then, in regard to either one of their affections, they will\r\n be like themselves and one another; considered in reference to both of\r\n them together, most opposed and most unlike.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That appears to be true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the others are both like and unlike themselves and one another?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And they are the same and also different from one another, and in motion\r\n and at rest, and experience every sort of opposite affection, as may be\r\n proved without difficulty of them, since they have been shown to have\r\n experienced the affections aforesaid?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 1.bb. Suppose, now, that we leave the further discussion of these matters\r\n as evident, and consider again upon the hypothesis that the one is,\r\n whether opposite of all this is or is not equally true of the others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n By all means.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then let us begin again, and ask, If one is, what must be the affections\r\n of the others?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Let us ask that question.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Must not the one be distinct from the others, and the others from the one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why so?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why, because there is nothing else beside them which is distinct from both\r\n of them; for the expression \u0027one and the others\u0027 includes all things.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, all things.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then we cannot suppose that there is anything different from them in which\r\n both the one and the others might exist?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n There is nothing.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one and the others are never in the same?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then they are separated from each other?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And we surely cannot say that what is truly one has parts?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one will not be in the others as a whole, nor as part, if it be\r\n separated from the others, and has no parts?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then there is no way in which the others can partake of the one, if they\r\n do not partake either in whole or in part?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It would seem not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then there is no way in which the others are one, or have in themselves\r\n any unity?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n There is not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor are the others many; for if they were many, each part of them would be\r\n a part of the whole; but now the others, not partaking in any way of the\r\n one, are neither one nor many, nor whole, nor part.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the others neither are nor contain two or three, if entirely deprived\r\n of the one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the others are neither like nor unlike the one, nor is likeness and\r\n unlikeness in them; for if they were like and unlike, or had in them\r\n likeness and unlikeness, they would have two natures in them opposite to\r\n one another.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That is clear.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But for that which partakes of nothing to partake of two things was held\r\n by us to be impossible?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the others are neither like nor unlike nor both, for if they were\r\n like or unlike they would partake of one of those two natures, which would\r\n be one thing, and if they were both they would partake of opposites which\r\n would be two things, and this has been shown to be impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Therefore they are neither the same, nor other, nor in motion, nor at\r\n rest, nor in a state of becoming, nor of being destroyed, nor greater, nor\r\n less, nor equal, nor have they experienced anything else of the sort; for,\r\n if they are capable of experiencing any such affection, they will\r\n participate in one and two and three, and odd and even, and in these, as\r\n has been proved, they do not participate, seeing that they are altogether\r\n and in every way devoid of the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Therefore if one is, the one is all things, and also nothing, both in\r\n relation to itself and to other things.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 2.a. Well, and ought we not to consider next what will be the consequence\r\n if the one is not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes; we ought.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What is the meaning of the hypothesis\u0026mdash;If the one is not; is there\r\n any difference between this and the hypothesis\u0026mdash;If the not one is\r\n not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n There is a difference, certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Is there a difference only, or rather are not the two expressions\u0026mdash;if\r\n the one is not, and if the not one is not, entirely opposed?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n They are entirely opposed.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And suppose a person to say:\u0026mdash;If greatness is not, if smallness is\r\n not, or anything of that sort, does he not mean, whenever he uses such an\r\n expression, that \u0027what is not\u0027 is other than other things?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n To be sure.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And so when he says \u0027If one is not\u0027 he clearly means, that what \u0027is not\u0027\r\n is other than all others; we know what he means\u0026mdash;do we not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, we do.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n When he says \u0027one,\u0027 he says something which is known; and secondly\r\n something which is other than all other things; it makes no difference\r\n whether he predicate of one being or not-being, for that which is said\r\n \u0027not to be\u0027 is known to be something all the same, and is distinguished\r\n from other things.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then I will begin again, and ask: If one is not, what are the\r\n consequences? In the first place, as would appear, there is a knowledge of\r\n it, or the very meaning of the words, \u0027if one is not,\u0027 would not be known.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Secondly, the others differ from it, or it could not be described as\r\n different from the others?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Difference, then, belongs to it as well as knowledge; for in speaking of\r\n the one as different from the others, we do not speak of a difference in\r\n the others, but in the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Moreover, the one that is not is something and partakes of relation to\r\n \u0027that,\u0027 and \u0027this,\u0027 and \u0027these,\u0027 and the like, and is an attribute of\r\n \u0027this\u0027; for the one, or the others than the one, could not have been\r\n spoken of, nor could any attribute or relative of the one that is not have\r\n been or been spoken of, nor could it have been said to be anything, if it\r\n did not partake of \u0027some,\u0027 or of the other relations just now mentioned.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Being, then, cannot be ascribed to the one, since it is not; but the one\r\n that is not may or rather must participate in many things, if it and\r\n nothing else is not; if, however, neither the one nor the one that is not\r\n is supposed not to be, and we are speaking of something of a different\r\n nature, we can predicate nothing of it. But supposing that the one that is\r\n not and nothing else is not, then it must participate in the predicate\r\n \u0027that,\u0027 and in many others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And it will have unlikeness in relation to the others, for the others\r\n being different from the one will be of a different kind.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And are not things of a different kind also other in kind?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And are not things other in kind unlike?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n They are unlike.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if they are unlike the one, that which they are unlike will clearly be\r\n unlike them?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one will have unlikeness in respect of which the others are\r\n unlike it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That would seem to be true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And if unlikeness to other things is attributed to it, it must have\r\n likeness to itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How so?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If the one have unlikeness to one, something else must be meant; nor will\r\n the hypothesis relate to one; but it will relate to something other than\r\n one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Quite so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But that cannot be.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one must have likeness to itself?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It must.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Again, it is not equal to the others; for if it were equal, then it would\r\n at once be and be like them in virtue of the equality; but if one has no\r\n being, then it can neither be nor be like?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It cannot.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But since it is not equal to the others, neither can the others be equal\r\n to it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And things that are not equal are unequal?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And they are unequal to an unequal?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one partakes of inequality, and in respect of this the others are\r\n unequal to it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And inequality implies greatness and smallness?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one, if of such a nature, has greatness and smallness?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That appears to be true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And greatness and smallness always stand apart?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then there is always something between them?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n There is.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And can you think of anything else which is between them other than\r\n equality?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No, it is equality which lies between them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then that which has greatness and smallness also has equality, which lies\r\n between them?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That is clear.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one, which is not, partakes, as would appear, of greatness and\r\n smallness and equality?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Further, it must surely in a sort partake of being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How so?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It must be so, for if not, then we should not speak the truth in saying\r\n that the one is not. But if we speak the truth, clearly we must say what\r\n is. Am I not right?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And since we affirm that we speak truly, we must also affirm that we say\r\n what is?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then, as would appear, the one, when it is not, is; for if it were not to\r\n be when it is not, but (Or, \u0027to remit something of existence in relation\r\n to not-being.\u0027) were to relinquish something of being, so as to become\r\n not-being, it would at once be.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Quite true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one which is not, if it is to maintain itself, must have the\r\n being of not-being as the bond of not-being, just as being must have as a\r\n bond the not-being of not-being in order to perfect its own being; for the\r\n truest assertion of the being of being and of the not-being of not-being\r\n is when being partakes of the being of being, and not of the being of\r\n not-being\u0026mdash;that is, the perfection of being; and when not-being does\r\n not partake of the not-being of not-being but of the being of not-being\u0026mdash;that\r\n is the perfection of not-being.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Most true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Since then what is partakes of not-being, and what is not of being, must\r\n not the one also partake of being in order not to be?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one, if it is not, clearly has being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And has not-being also, if it is not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But can anything which is in a certain state not be in that state without\r\n changing?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then everything which is and is not in a certain state, implies change?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And change is motion\u0026mdash;we may say that?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes, motion.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the one has been proved both to be and not to be?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And therefore is and is not in the same state?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Thus the one that is not has been shown to have motion also, because it\r\n changes from being to not-being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That appears to be true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But surely if it is nowhere among what is, as is the fact, since it is\r\n not, it cannot change from one place to another?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then it cannot move by changing place?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor can it turn on the same spot, for it nowhere touches the same, for the\r\n same is, and that which is not cannot be reckoned among things that are?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It cannot.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one, if it is not, cannot turn in that in which it is not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Neither can the one, whether it is or is not, be altered into other than\r\n itself, for if it altered and became different from itself, then we could\r\n not be still speaking of the one, but of something else?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if the one neither suffers alteration, nor turns round in the same\r\n place, nor changes place, can it still be capable of motion?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Now that which is unmoved must surely be at rest, and that which is at\r\n rest must stand still?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one that is not, stands still, and is also in motion?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That seems to be true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if it be in motion it must necessarily undergo alteration, for\r\n anything which is moved, in so far as it is moved, is no longer in the\r\n same state, but in another?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one, being moved, is altered?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And, further, if not moved in any way, it will not be altered in any way?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then, in so far as the one that is not is moved, it is altered, but in so\r\n far as it is not moved, it is not altered?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Right.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one that is not is altered and is not altered?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That is clear.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And must not that which is altered become other than it previously was,\r\n and lose its former state and be destroyed; but that which is not altered\r\n can neither come into being nor be destroyed?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And the one that is not, being altered, becomes and is destroyed; and not\r\n being altered, neither becomes nor is destroyed; and so the one that is\r\n not becomes and is destroyed, and neither becomes nor is destroyed?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 2.b. And now, let us go back once more to the beginning, and see whether\r\n these or some other consequences will follow.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Let us do as you say.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If one is not, we ask what will happen in respect of one? That is the\r\n question.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Do not the words \u0027is not\u0027 signify absence of being in that to which we\r\n apply them?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Just so.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And when we say that a thing is not, do we mean that it is not in one way\r\n but is in another? or do we mean, absolutely, that what is not has in no\r\n sort or way or kind participation of being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Quite absolutely.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then, that which is not cannot be, or in any way participate in being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It cannot.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And did we not mean by becoming, and being destroyed, the assumption of\r\n being and the loss of being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nothing else.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And can that which has no participation in being, either assume or lose\r\n being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The one then, since it in no way is, cannot have or lose or assume being\r\n in any way?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one that is not, since it in no way partakes of being, neither\r\n perishes nor becomes?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then it is not altered at all; for if it were it would become and be\r\n destroyed?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But if it be not altered it cannot be moved?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor can we say that it stands, if it is nowhere; for that which stands\r\n must always be in one and the same spot?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Of course.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then we must say that the one which is not never stands still and never\r\n moves?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Neither.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor is there any existing thing which can be attributed to it; for if\r\n there had been, it would partake of being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n That is clear.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And therefore neither smallness, nor greatness, nor equality, can be\r\n attributed to it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor yet likeness nor difference, either in relation to itself or to\r\n others?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Clearly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Well, and if nothing should be attributed to it, can other things be\r\n attributed to it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And therefore other things can neither be like or unlike, the same, or\r\n different in relation to it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n They cannot.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor can what is not, be anything, or be this thing, or be related to or\r\n the attribute of this or that or other, or be past, present, or future.\r\n Nor can knowledge, or opinion, or perception, or expression, or name, or\r\n any other thing that is, have any concern with it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then the one that is not has no condition of any kind?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Such appears to be the conclusion.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 2.aa. Yet once more; if one is not, what becomes of the others? Let us\r\n determine that.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes; let us determine that.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The others must surely be; for if they, like the one, were not, we could\r\n not be now speaking of them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But to speak of the others implies difference\u0026mdash;the terms \u0027other\u0027 and\r\n \u0027different\u0027 are synonymous?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Other means other than other, and different, different from the different?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then, if there are to be others, there is something than which they will\r\n be other?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And what can that be?\u0026mdash;for if the one is not, they will not be other\r\n than the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n They will not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then they will be other than each other; for the only remaining\r\n alternative is that they are other than nothing.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And they are each other than one another, as being plural and not\r\n singular; for if one is not, they cannot be singular, but every particle\r\n of them is infinite in number; and even if a person takes that which\r\n appears to be the smallest fraction, this, which seemed one, in a moment\r\n evanesces into many, as in a dream, and from being the smallest becomes\r\n very great, in comparison with the fractions into which it is split up?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And in such particles the others will be other than one another, if others\r\n are, and the one is not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Exactly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And will there not be many particles, each appearing to be one, but not\r\n being one, if one is not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And it would seem that number can be predicated of them if each of them\r\n appears to be one, though it is really many?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It can.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And there will seem to be odd and even among them, which will also have no\r\n reality, if one is not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And there will appear to be a least among them; and even this will seem\r\n large and manifold in comparison with the many small fractions which are\r\n contained in it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And each particle will be imagined to be equal to the many and little; for\r\n it could not have appeared to pass from the greater to the less without\r\n having appeared to arrive at the middle; and thus would arise the\r\n appearance of equality.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Yes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And having neither beginning, middle, nor end, each separate particle yet\r\n appears to have a limit in relation to itself and other.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n How so?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Because, when a person conceives of any one of these as such, prior to the\r\n beginning another beginning appears, and there is another end, remaining\r\n after the end, and in the middle truer middles within but smaller, because\r\n no unity can be conceived of any of them, since the one is not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Very true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And so all being, whatever we think of, must be broken up into fractions,\r\n for a particle will have to be conceived of without unity?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And such being when seen indistinctly and at a distance, appears to be\r\n one; but when seen near and with keen intellect, every single thing\r\n appears to be infinite, since it is deprived of the one, which is not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nothing more certain.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then each of the others must appear to be infinite and finite, and one and\r\n many, if others than the one exist and not the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n They must.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then will they not appear to be like and unlike?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In what way?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Just as in a picture things appear to be all one to a person standing at a\r\n distance, and to be in the same state and alike?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n But when you approach them, they appear to be many and different; and\r\n because of the appearance of the difference, different in kind from, and\r\n unlike, themselves?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And so must the particles appear to be like and unlike themselves and each\r\n other.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n And must they not be the same and yet different from one another, and in\r\n contact with themselves, although they are separated, and having every\r\n sort of motion, and every sort of rest, and becoming and being destroyed,\r\n and in neither state, and the like, all which things may be easily\r\n enumerated, if the one is not and the many are?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Most true.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n 2.bb. Once more, let us go back to the beginning, and ask if the one is\r\n not, and the others of the one are, what will follow.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Let us ask that question.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n In the first place, the others will not be one?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor will they be many; for if they were many one would be contained in\r\n them. But if no one of them is one, all of them are nought, and therefore\r\n they will not be many.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n If there be no one in the others, the others are neither many nor one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n They are not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor do they appear either as one or many.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Why not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Because the others have no sort or manner or way of communion with any\r\n sort of not-being, nor can anything which is not, be connected with any of\r\n the others; for that which is not has no parts.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor is there an opinion or any appearance of not-being in connexion with\r\n the others, nor is not-being ever in any way attributed to the others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then if one is not, there is no conception of any of the others either as\r\n one or many; for you cannot conceive the many without the one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n You cannot.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then if one is not, the others neither are, nor can be conceived to be\r\n either one or many?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It would seem not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor as like or unlike?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n No.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Nor as the same or different, nor in contact or separation, nor in any of\r\n those states which we enumerated as appearing to be;\u0026mdash;the others\r\n neither are nor appear to be any of these, if one is not?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n True.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Then may we not sum up the argument in a word and say truly: If one is\r\n not, then nothing is?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Certainly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Let thus much be said; and further let us affirm what seems to be the\r\n truth, that, whether one is or is not, one and the others in relation to\r\n themselves and one another, all of them, in every way, are and are not,\r\n and appear to be and appear not to be.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Most true.\r\n \u003c/p\u003e\r\n\u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}