true? 'I think not.'

1.b. Let us, however, commence the inquiry again. We have to work out
all the consequences which follow on the assumption that the one is. If
one is, one partakes of being, which is not the same with one; the words
'being' and 'one' have different meanings. Observe the consequence: In
the one of being or the being of one are two parts, being and one, which
form one whole. And each of the two parts is also a whole, and involves
the other, and may be further subdivided into one and being, and is
therefore not one but two; and thus one is never one, and in this way
the one, if it is, becomes many and infinite. Again, let us conceive
of a one which by an effort of abstraction we separate from being: will
this abstract one be one or many? You say one only; let us see. In the
first place, the being of one is other than one; and one and being,
if different, are so because they both partake of the nature of other,
which is therefore neither one nor being; and whether we take being
and other, or being and one, or one and other, in any case we have two
things which separately are called either, and together both. And both
are two and either of two is severally one, and if one be added to any
of the pairs, the sum is three; and two is an even number, three an odd;
and two units exist twice, and therefore there are twice two; and three
units exist thrice, and therefore there are thrice three, and taken
together they give twice three and thrice two: we have even numbers
multiplied into even, and odd into even, and even into odd numbers. But
if one is, and both odd and even numbers are implied in one, must not
every number exist? And number is infinite, and therefore existence must
be infinite, for all and every number partakes of being; therefore
being has the greatest number of parts, and every part, however great or
however small, is equally one. But can one be in many places and yet be
a whole? If not a whole it must be divided into parts and represented
by a number corresponding to the number of the parts. And if so, we were
wrong in saying that being has the greatest number of parts; for being
is coequal and coextensive with one, and has no more parts than one; and
so the abstract one broken up into parts by being is many and infinite.
But the parts are parts of a whole, and the whole is their containing
limit, and the one is therefore limited as well as infinite in number;
and that which is a whole has beg