So it appears.
And the one then, since it is at rest and also in motion, will
change to either, for only in this way can it be in both. And in
changing it changes in a moment, and when it is changing it will be in
no time, and will not then be either in motion or at rest.
It will not.
And it will be in the same case in relation to the other changes,
when it passes from being into cessation of being, or from not-being
into becoming-then it passes between certain states of motion and
rest, and, neither is nor is not, nor becomes nor is destroyed.
Very true.
And on the same principle, in the passage from one to many and
from many to one, the one is neither one nor many, neither separated
nor aggregated; and in the passage from like to unlike, and from
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.
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