e generation of the others
is the destruction of the one. There is also separation and aggregation,
assimilation and dissimilation, increase, diminution, equalization,
a passage from motion to rest, and from rest to motion in the one and
many. But when do all these changes take place? When does motion become
rest, or rest motion? The answer to this question will throw a light
upon all the others. Nothing can be in motion and at rest at the same
time; and therefore the change takes place 'in a moment'--which is a
strange expression, and seems to mean change in no time. Which is true
also of all the other changes, which likewise take place in no time.

1.aa. But if one is, what happens to the others, which in the first
place are not one, yet may partake of one in a certain way? The others
are other than the one because they have parts, for if they had no parts
they would be simply one, and parts imply a whole to which they belong;
otherwise each part would be a part of many, and being itself one of
them, of itself, and if a part of all, of each one of the other parts,
which is absurd. For a part, if not a part of one, must be a part of
all but this one, and if so not a part of each one; and if not a part
of each one, not a part of any one of many, and so not of one; and if of
none, how of all? Therefore a part is neither a part of many nor of
all, but of an absolute and perfect whole or one. And if the others have
parts, they must partake of the whole, and must be the whole of which
they are the parts. And each part, as the word 'each' implies, is also
an absolute one. And both the whole and the parts partake of one, for
the whole of which the parts are parts is one, and each part is one part
of the whole; and whole and parts as participating in one are other
than one, and as being other than one are many and infinite; and however
small a fraction you separate from them is many and not one. Yet the
fact of their being parts furnishes the others with a limit towards
other parts and towards the whole; they are finite and also infinite:
finite through participation in the one, infinite in their own nature.
And as being finite, they are alike; and as being infinite, they are
alike; but as being both finite and also infinite, they are in the
highest degree unlike. And all other opposites might without difficulty
be shown to unite in them.

1.bb. Once more, leaving all this: Is there not also an opposite series
of consequences