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parmenides   


Neither can the one, whether it is or is not, be altered into

other than itself, for if it altered and became different from itself,

then we could not be still speaking of the one, but of something else?

True.

But if the one neither suffers alteration, nor turns round in the

same place, nor changes place, can it still be capable of motion?

Impossible.

Now that which is unmoved must surely be at rest, and that which

is at rest must stand still?

Certainly.

Then the one that is not, stands still, and is also in motion?

That seems to be true.

But if it be in motion it must necessarily undergo alteration, for

anything which is moved, in so far as it is moved, is no longer in the

same state, but in another?

Yes.

Then the one, being moved, is altered?

Yes.

And, further, if not moved in any way, it will not be altered in any

way?

No.

Then, in so far as the one that is not is moved, it is altered,

but in so far as it is not moved, it is not altered?

Right.

Then the one that is not is altered and is not altered?

That is clear.

And must not that which is altered become other than it previously

was, and lose its former state and be destroyed; but that which is not

altered can neither come into being nor be destroyed?

Very true.

And the one that is not, being altered, becomes and is destroyed;

and not being altered, neither becomes nor is destroyed; and so the

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