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parmenides   


unlike to like, it is neither like nor unlike, neither in a state of

assimilation nor of dissimilation; and in the passage from small to

great and equal and back again, it will be neither small nor great,

nor equal, nor in a state of increase, or diminution, or equalization.

True.

All these, then, are the affections of the one, if the one has

being.

Of course.



But if one is, what will happen to the others -is not that also to

be considered?

Yes.

Let us show then, if one is, what will be the affections of the

others than the one.

Let us do so.

Inasmuch as there are things other than the one, the others are

not the one; for if they were they could not be other than the one.

Very true.

Very true.

Nor are the others altogether without the one, but in a certain

way they participate in the one.

In what way?

Because the others are other than the one inasmuch as they have

parts; for if they had no parts they would be simply one.

Right.

And parts, as we affirm, have relation to a whole?

So we say.

And a whole must necessarily be one made up of many; and the parts

will be parts of the one, for each of the parts is not a part of many,

but of a whole.

How do you mean?

If anything were a part of many, being itself one of them, it will

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