containing limit, and the one is therefore limited as well as infinite in
number; and that which is a whole has beginning, middle, and end, and a
middle is equidistant from the extremes; and one is therefore of a certain
figure, round or straight, or a combination of the two, and being a whole
includes all the parts which are the whole, and is therefore self-
contained. But then, again, the whole is not in the parts, whether all or
some. Not in all, because, if in all, also in one; for, if wanting in any
one, how in all?--not in some, because the greater would then be contained
in the less. But if not in all, nor in any, nor in some, either nowhere or
in other. And if nowhere, nothing; therefore in other. The one as a
whole, then, is in another, but regarded as a sum of parts is in itself;
and is, therefore, both in itself and in another. This being the case, the
one is at once both at rest and in motion: at rest, because resting in
itself; in motion, because it is ever in other. And if there is truth in
what has preceded, one is the same and not the same with itself and other.
For everything in relation to every other thing is either the same with it
or other; or if neither the same nor other, then in the relation of part to
a whole or whole to a part. But one cannot be a part or whole in relation
to one, nor other than one; and is therefore the same with one. Yet this
sameness is again contradicted by one being in another place from itself
which is in the same place; this follows from one being in itself and in
another; one, therefore, is other than itself. But if anything is other
than anything, will it not be other than other? And the not one is other
than the one, and the one than the not one; therefore one is other than all
others. But the same and the other exclude one another, and therefore the
other can never be in the same; nor can the other be in anything for ever
so short a time, as for that time the other will be in the same. And the
other, if never in the same, cannot be either in the one or in the not one.
And one is not other than not one, either by reason of other or of itself;
and therefore they are not other than one another at all. Neither can the