is a very just one.

I understand, said Socrates, and quite accept your account. But tell
me, Zeno, do you not further think that there is an idea of likeness
in itself, and another idea of unlikeness, which is the opposite of
likeness, and that in these two, you and I and all other things to
which we apply the term many, participate--things which participate
in likeness become in that degree and manner like; and so far as they
participate in unlikeness become in that degree unlike, or both like and
unlike in the degree in which they participate in both? And may not all
things partake of both opposites, and be both like and unlike, by reason
of this participation?--Where is the wonder? Now if a person could prove
the absolute like to become unlike, or the absolute unlike to become
like, that, in my opinion, would indeed be a wonder; but there is
nothing extraordinary, Zeno, in showing that the things which only
partake of likeness and unlikeness experience both. Nor, again, if a
person were to show that all is one by partaking of one, and at the same
time many by partaking of many, would that be very astonishing. But if
he were to show me that the absolute one was many, or the absolute
many one, I should be truly amazed. And so of all the rest: I should
be surprised to hear that the natures or ideas themselves had these
opposite qualities; but not if a person wanted to prove of me that I was
many and also one. When he wanted to show that I was many he would say
that I have a right and a left side, and a front and a back, and an
upper and a lower half, for I cannot deny that I partake of multitude;
when, on the other hand, he wants to prove that I am one, he will say,
that we who are here assembled are seven, and that I am one and partake
of the one. In both instances he proves his case. So again, if a person
shows that such things as wood, stones, and the like, being many are
also one, we admit that he shows the coexistence of the one and many,
but he does not show that the many are one or the one many; he
is uttering not a paradox but a truism. If however, as I just now
suggested, some one were to abstract simple notions of like, unlike,
one, many, rest, motion, and similar ideas, and then to show that these
admit of admixture and separation in themselves, I should be very much
astonished. This part of the argument appears to be treated by you,
Zeno, in a very spirited manner; but, as I was saying, I should be
far mor