That is true.
But then, again, the whole is not in the parts--neither in all the parts, nor in some one of them. For if it is in all, it must be in one; for if there were any one in which it was not, it could not be in all the parts; for the part in which it is wanting is one of all, and if the whole is not in this, how can it be in them all?
It cannot.
Nor can the whole be in some of the parts; for if the whole were in some of the parts, the greater would be in the less, which is impossible.
Yes, impossible.
But if the whole is neither in one, nor in more than one, nor in all of the parts, it must be in something else, or cease to be anywhere at all?
Certainly.
If it were nowhere, it would be nothing; but being a whole, and not being in itself, it must be in another.
Very true.
The one then, regarded as a whole, is in another, but regarded as being all its parts, is in itself; and therefore the one must be itself in itself and also in another.
Certainly.
The one then, being of this nature, is of necessity both at rest and in motion?
How?
The one is at rest since it is in itself, for being in one, and not pa.s.sing out of this, it is in the same, which is itself.
True.
And that which is ever in the same, must be ever at rest?
Certainly.
Well, and must not that, on the contrary, which is ever in other, never be in the same; and if never in the same, never at rest, and if not at rest, in motion?
True.
Then the one being always itself in itself and other, must always be both at rest and in motion?
Clearly.
And must be the same with itself, and other than itself; and also the same with the others, and other than the others; this follows from its previous affections.
How so?
Everything in relation to every other thing, is either the same or other; or if neither the same nor other, then in the relation of a part to a whole, or of a whole to a part.
Clearly.
And is the one a part of itself?
Certainly not.
Since it is not a part in relation to itself it cannot be related to itself as whole to part?
It cannot.
But is the one other than one?
No.
And therefore not other than itself?
Certainly not.
If then it be neither other, nor a whole, nor a part in relation to itself, must it not be the same with itself?
Certainly.
But then, again, a thing which is in another place from "itself," if this "itself" remains in the same place with itself, must be other than "itself," for it will be in another place?
True.
Then the one has been shown to be at once in itself and in another?
Yes.
Thus, then, as appears, the one will be other than itself?
True.
Well, then, if anything be other than anything, will it not be other than that which is other?
Certainly.
And will not all things that are not one, be other than the one, and the one other than the not-one?
Of course.
Then the one will be other than the others?
True.
But, consider:--Are not the absolute same, and the absolute other, opposites to one another?
Of course.
Then will the same ever be in the other, or the other in the same?