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But we said that things which are neither parts nor wholes of one another, nor other than one another, will be the same with one another: so we said? Yes. Then shall we say that the one, being in this relation to the not-one, is the same with it? Let us say so. Then it is the same with itself and the others, and also other than itself and the others. That appears to be the inference.
Then the other will never be either in the not-one, or in the one? Certainly not. Then not by reason of otherness is the one other than the not-one, or the not-one other than the one. No. Nor by reason of themselves will they be other than one another, if not partaking of the other. How can they be?
Again, is the not-one part of the one; or rather, would it not in that case partake of the one? It would. If then, in every point of view, the one and the not-one are distinct, then neither is the one part or whole of the not-one, nor is the not-one part or whole of the one? No.
Well, then, if anything be other than anything, will it not be other than that which is other? Certainly. And will not all things that are not one, be other than the one, and the one other than the not-one? Of course. Then the one will be other than the others? True. But, consider: Are not the absolute same, and the absolute other, opposites to one another? Of course.
But if they are not other, either by reason of themselves or of the other, will they not altogether escape being other than one another? They will. Again, the not-one cannot partake of the one; otherwise it would not have been not-one, but would have been in some way one. True. Nor can the not-one be number; for having number, it would not have been not-one at all. It would not.
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