and unlike itself and the
others, and just as different from the others as they are from the one,
neither more nor less. But if neither more nor less, equally different;
and therefore the one and the others have the same relations. This may
be illustrated by the case of names: when you repeat the same name twice
over, you mean the same thing; and when you say that the other is other
than the one, or the one other than the other, this very word other
(eteron), which is attributed to both, implies sameness. One, then, as
being other than others, and other as being other than one, are alike in
that they have the relation of otherness; and likeness is similarity
of relations. And everything as being other of everything is also like
everything. Again, same and other, like and unlike, are opposites: and
since in virtue of being other than the others the one is like them, in
virtue of being the same it must be unlike. Again, one, as having the
same relations, has no difference of relation, and is therefore not
unlike, and therefore like; or, as having different relations, is
different and unlike. Thus, one, as being the same and not the same with
itself and others--for both these reasons and for either of them--is
also like and unlike itself and the others. Again, how far can one touch
itself and the others? As existing in others, it touches the others; and
as existing in itself, touches only itself. But from another point of
view, that which touches another must be next in order of place; one,
therefore, must be next in order of place to itself, and would therefore
be two, and in two places. But one cannot be two, and therefore cannot
be in contact with itself. Nor again can one touch the other. Two
objects are required to make one contact; three objects make two
contacts; and all the objects in the world, if placed in a series, would
have as many contacts as there are objects, less one. But if one only
exists, and not two, there is no contact. And the others, being other
than one, have no part in one, and therefore none in number, and
therefore two has no existence, and therefore there is no contact.
For all which reasons, one has and has not contact with itself and the
others.

Once more, Is one equal and unequal to itself and the others? Suppose
one and the others to be greater or less than each other or equal to one
another, they will be greater or less or equal by reason of equality or
greatness or smallness inhering in