e first series,
the negative consequence followed from one being affirmed to be
equivalent to the not many; so here the affirmative consequence is
deduced from one being equivalent to the many.

In the former case, nothing could be predicated of the one, but now
everything--multitude, relation, place, time, transition. One is
regarded in all the aspects of one, and with a reference to all the
consequences which flow, either from the combination or the separation
of them. The notion of transition involves the singular extra-temporal
conception of 'suddenness.' This idea of 'suddenness' is based upon the
contradiction which is involved in supposing that anything can be in two
places at once. It is a mere fiction; and we may observe that similar
antinomies have led modern philosophers to deny the reality of time and
space. It is not the infinitesimal of time, but the negative of time.
By the help of this invention the conception of change, which sorely
exercised the minds of early thinkers, seems to be, but is not really
at all explained. The difficulty arises out of the imperfection of
language, and should therefore be no longer regarded as a difficulty at
all. The only way of meeting it, if it exists, is to acknowledge that
this rather puzzling double conception is necessary to the expression
of the phenomena of motion or change, and that this and similar double
notions, instead of being anomalies, are among the higher and more
potent instruments of human thought.

The processes by which Parmenides obtains his remarkable results may be
summed up as follows: (1) Compound or correlative ideas which involve
each other, such as, being and not-being, one and many, are conceived
sometimes in a state of composition, and sometimes of division: (2) The
division or distinction is sometimes heightened into total opposition,
e.g. between one and same, one and other: or (3) The idea, which has
been already divided, is regarded, like a number, as capable of further
infinite subdivision: (4) The argument often proceeds 'a dicto secundum
quid ad dictum simpliciter' and conversely: (5) The analogy of opposites
is misused by him; he argues indiscriminately sometimes from what is
like, sometimes from what is unlike in them: (6) The idea of being or
not-being is identified with existence or non-existence in place
or time: (7) The same ideas are regarded sometimes as in process of
transition, sometimes as alternatives or opposites: (8) Ther