inning, 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 not one partake or be part of one, for in that case it
would be one; nor can the not one be number, for that also involves one.
And therefore, not being other than the one or related to the one as
a whole to parts or parts to a whole, not one is the same as one.
Wherefore the one is the same and also not the same with the others
and also with itself; and is therefore like