parmenides-第14章
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The others must surely be； for if they； like the one； were not； we
could not be now speaking of them。
True。
But to speak of the others implies difference…the terms 〃other〃
and 〃different〃 are synonymous？
True。
Other means other than other； and different； different from the
different？
Yes。
Then； if there are to be others； there is something than which
they will be other？
Certainly。
And what can that be？…for if the one is not； they will not be
other than the one。
They will not。
Then they will be other than each other； for the only remaining
alternative is that they are other than nothing。
True。
And they are each other than one another； as being plural and not
singular； for if one is not； they cannot be singular but every
particle of them is infinite in number； and even if a person takes
that which appears to be the smallest fraction； this； which seemed
one； in a moment evanesces into many； as in a dream； and from being
the smallest becomes very great； in comparison with the fractions into
which it is split up？
Very true。
And in such particles the others will be other than one another；
if others are； and the one is not？
Exactly。
And will there not be many particles； each appearing to be one；
but not being one； if one is not？
True。
And it would seem that number can be predicated of them if each of
them appears to be one； though it is really many？
It can。
And there will seem to be odd and even among them； which will also
have no reality； if one is not？
Yes。
And there will appear to be a least among them； and even this will
seem large and manifold in comparison with the many small fractions
which are contained in it？
Certainly。
And each particle will be imagined to be equal to the many and
little； for it could not have appeared to pass from the greater to the
less without having appeared to arrive at the middle； and thus would
arise the appearance of equality。
Yes。
And having neither beginning； middle； nor end； each separate
particle yet appears to have a limit in relation to itself and other。
How so？
Because； when a person conceives of any one of these as such；
prior to the beginning another beginning appears； and there is another
end； remaining after the end； and in the middle truer middles within
but smaller； because no unity can be conceived of any of them； since
the one is not。
Very true。
And so all being； whatever we think of； must be broken up into
fractions； for a particle will have to be conceived of without unity？
Certainly。
And such being when seen indistinctly and at a distance； appears
to be one； but when seen near and with keen intellect； every single
thing appears to be infinite； since it is deprived of the one； which
is not？
Nothing more certain。
Then each of the others must appear to be infinite and finite； and
one and many； if others than the one exist and not the one。
They must。
Then will they not appear to be like and unlike？
In what way？
Just as in a picture things appear to be all one to a person
standing at a distance； and to be in the same state and alike？
True。
But when you approach them； they appear to be many and different；
and because of the appearance of the difference； different in kind
from； and unlike； themselves？
True。
And so must the particles appear to be like and unlike themselves
and each other。
Certainly。
And must they not be the same and yet different from one another；
and in contact with themselves； although they are separated； and
having every sort of motion； and every sort of rest； and becoming
and being destroyed； and in neither state； and the like； all which
things may be easily enumerated； if the one is not and the many are？
Most true。
Once more； let us go back to the beginning； and ask if the one is
not； and the others of the one are； what will follow。
Let us ask that question。
In the first place； the others will not be one？
Impossible。
Nor will they be many； for if they were many one would be
contained in them。 But if no one of them is one； all of them are
nought； and therefore they will not be many。
True。
If there be no one in the others； the others are neither many nor
one。
They are not。
Nor do they appear either as one or many。
Why not？
Because the others have no sort or manner or way of communion with
any sort of not…being； nor can anything which is not； be connected
with any of the others； for that which is not has no parts。
True。
Nor is there an opinion or any appearance of not…being in connection
with the others； nor is not…being ever in any way attributed to the
others。
No。
Then if one is not； the others neither are； nor any of the others
either as one or many； for you cannot conceive the many without the
one。
You cannot。
Then if one is not； there is no conception of can be conceived to be
either one or many？
It would seem not。
Nor as like or unlike？
No。
Nor as the same or different； nor in contact or separation； nor in
any of those states which we enumerated as appearing to be；…the others
neither are nor appear to be any of these； if one is not？
True。
Then may we not sum up the argument in a word and say truly： If
one is not； then nothing is？
Certainly。
Let thus much be said； and further let us affirm what seems to be
the truth； that； whether one is or is not； one and the others in
relation to themselves and one another； all of them； in every way； are
and are not； and appear to be and appear not to be。
Most true。
…THE END…
。
