Seite - 400 - in The Complete Aristotle

things are one, but that they are nothing; and that ‘to be of such-and-such a quality’ is the same as ‘to be of such-and-such a size’. Even the more recent of the ancient thinkers were in a pother lest the same thing should turn out in their hands both one and many. So some, like Lycophron, were led to omit ‘is’, others to change the mode of expression and say ‘the man has been whitened’ instead of ‘is white’, and ‘walks’ instead of ‘is walking’, for fear that if they added the word ‘is’ they should be making the one to be many-as if ‘one’ and ‘being’ were always used in one and the same sense. What ‘is’ may be many either in definition (for example ‘to be white’ is one thing, ‘to be musical’ another, yet the same thing be both, so the one is many) or by division, as the whole and its parts. On this point, indeed, they were already getting into difficulties and admitted that the one was many-as if there was any difficulty about the same thing being both one and many, provided that these are not opposites; for ‘one’ may mean either ‘potentially one’ or ‘actually one’. < div id=“section3” class=“section” title=“3”> 3 If, then, we approach the thesis in this way it seems impossible for all things to be one. Further, the arguments they use to prove their position are not difficult to expose. For both of them reason contentiously-I mean both Melissus and Parmenides. [Their premisses are false and their conclusions do not follow. Or rather the argument of Melissus is gross and palpable and offers no difficulty at all: admit one ridiculous proposition and the rest follows-a simple enough proceeding.] The fallacy of Melissus is obvious. For he supposes that the assumption ‘what has come into being always has a beginning’ justifies the assumption ‘what has not come into being has no beginning’. Then this also is absurd, that in every case there should be a beginning of the thing-not of the time and not only in the case of coming to be in the full sense but also in the case of coming to have a quality-as if change never took place suddenly. Again, does it follow that Being, if one, is motionless? Why should it not move, the whole of it within itself, as parts of it do which are unities, e.g. this water? Again, why is qualitative change impossible? But, further, Being cannot be one in form, though it may be in what it is made of. (Even some of the physicists hold it to be one in the latter way, though not in the former.) Man obviously differs from horse in form, and contraries from each other. The same kind of argument holds good against Parmenides also, besides 400