Dialogue

  1 Parme|          connexion between the two parts is at first sight extremely
  2 Parme|            of the first and second parts of the dialogue. And it
  3 Parme|            of the first and second parts. To suppose that Plato would
  4 Parme|        that is to say, having many parts or members, am yet also
  5 Parme|        part.’ ‘Then the ideas have parts, and the objects partake
  6 Parme|       which Plato connects the two parts of the dialogue.~The paradoxes
  7 Parme|            many, or has or has not parts, or is or is not in the
  8 Parme|         many, and therefore has no parts, and therefore is not a
  9 Parme|           whole, which is a sum of parts, and therefore has neither
 10 Parme|            assuming that they have parts; and therefore is not in
 11 Parme|             because there would be parts around the axis; and any
 12 Parme|         being either as a whole or parts of that which is neither
 13 Parme|       which is neither a whole nor parts. The one, then, is incapable
 14 Parme|     measures, for that would imply parts and multitude. Once more,
 15 Parme|           the being of one are two parts, being and one, which form
 16 Parme|         whole. And each of the two parts is also a whole, and involves
 17 Parme|         has the greatest number of parts, and every part, however
 18 Parme|            it must be divided into parts and represented by a number
 19 Parme| corresponding to the number of the parts. And if so, we were wrong
 20 Parme|         has the greatest number of parts; for being is coequal and
 21 Parme|          with one, and has no more parts than one; and so the abstract
 22 Parme|        abstract one broken up into parts by being is many and infinite.
 23 Parme|         many and infinite. But the parts are parts of a whole, and
 24 Parme|        infinite. But the parts are parts of a whole, and the whole
 25 Parme|           a whole includes all the parts which are the whole, and
 26 Parme|            the whole is not in the parts, whether all or some. Not
 27 Parme|           but regarded as a sum of parts is in itself; and is, therefore,
 28 Parme|           to the one as a whole to parts or parts to a whole, not
 29 Parme|         one as a whole to parts or parts to a whole, not one is the
 30 Parme|            having also measures or parts or numbers equal to or greater
 31 Parme|            own nature. Now one has parts or others, and has therefore
 32 Parme|          and the end last. And the parts come into existence first;
 33 Parme|       therefore younger, while the parts or others are older than
 34 Parme|          into being in each of the parts as much as in the whole,
 35 Parme|         older and younger than the parts or others, and also contemporaneous
 36 Parme|          the one because they have parts, for if they had no parts
 37 Parme|          parts, for if they had no parts they would be simply one,
 38 Parme|           would be simply one, and parts imply a whole to which they
 39 Parme|           of each one of the other parts, which is absurd. For a
 40 Parme|             And if the others have parts, they must partake of the
 41 Parme|        whole of which they are the parts. And each part, as the word ‘
 42 Parme|         And both the whole and the parts partake of one, for the
 43 Parme|         for the whole of which the parts are parts is one, and each
 44 Parme|       whole of which the parts are parts is one, and each part is
 45 Parme|           the whole; and whole and parts as participating in one
 46 Parme|            the fact of their being parts furnishes the others with
 47 Parme|         with a limit towards other parts and towards the whole; they
 48 Parme|            cannot be in others nor parts of it, for it is separated
 49 Parme|   separated from others and has no parts, and therefore the others
 50 Parme|         saying that it has neither parts nor magnitude. Thirdly,
 51 Parme|          as discrete: (10) In some parts of the argument the abstraction
 52 Parme|       between the first and second parts of the dialogue; 2ndly,
 53 Parme|       connect the first and second parts of the dialogue: (1) The
 54 Parme|          of it only, and different parts different men?~The latter.~
 55 Parme|      participate in them either as parts or wholes?~Indeed, he said,
 56 Parme|           Then the one cannot have parts, and cannot be a whole?~
 57 Parme|            one would be made up of parts; both as being a whole,
 58 Parme|          whole, and also as having parts?~To be sure.~And in either
 59 Parme|           whole, and will not have parts?~No.~But if it has no parts,
 60 Parme|        parts?~No.~But if it has no parts, it will have neither beginning,
 61 Parme|           these would of course be parts of it.~Right.~But then,
 62 Parme|            Then the one would have parts and would be many, if it
 63 Parme|           Assuredly.~But having no parts, it will be neither straight
 64 Parme|          many places and with many parts; but that which is one and
 65 Parme|            upon a centre must have parts which are different from
 66 Parme|         which has no centre and no parts cannot possibly be carried
 67 Parme|         being in another must have parts, and then one part may be
 68 Parme|       other; but that which has no parts can never be at one and
 69 Parme| impossibility in that which has no parts, and is not a whole, coming
 70 Parme|     measures, it will have as many parts as it has measures; and
 71 Parme|          one but will have as many parts as measures.~Right.~And
 72 Parme|           such a nature as to have parts?~How so?~In this way:—If
 73 Parme|        itself be, and have for its parts, one and being?~Certainly.~
 74 Parme|    Certainly.~And is each of these parts—one and being—to be simply
 75 Parme|           Certainly.~Again, of the parts of the one, if it is—I mean
 76 Parme|      Impossible.~Thus, each of the parts also has in turn both one
 77 Parme|           the least made up of two parts; and the same principle
 78 Parme|      whatever has always these two parts; for being always involves
 79 Parme|         has the greatest number of parts?~Yes, the greatest number.~
 80 Parme|            be present with all the parts of being, unless divided.~
 81 Parme|           True.~And that which has parts will be as many as the parts
 82 Parme|       parts will be as many as the parts are?~Certainly.~Then we
 83 Parme|        into the greatest number of parts. For it is not distributed
 84 Parme|            is not distributed into parts more than the one, into
 85 Parme|            more than the one, into parts equal to the one; the one
 86 Parme|         having been broken up into parts by being, is many and infinite?~
 87 Parme|           Further, inasmuch as the parts are parts of a whole, the
 88 Parme|          inasmuch as the parts are parts of a whole, the one, as
 89 Parme|           limited; for are not the parts contained by the whole?~
 90 Parme|            one and many, whole and parts, having limits and yet unlimited
 91 Parme|           whole.~True.~And all the parts are contained by the whole?~
 92 Parme|             And the one is all its parts, and neither more nor less
 93 Parme|          Of course.~But if all the parts are in the whole, and the
 94 Parme|            the whole is not in the parts—neither in all the parts,
 95 Parme|           parts—neither in all the parts, nor in some one of them.
 96 Parme|            could not be in all the parts; for the part in which it
 97 Parme|            whole be in some of the parts; for if the whole were in
 98 Parme|          whole were in some of the parts, the greater would be in
 99 Parme|        than one, nor in all of the parts, it must be in something
100 Parme|          regarded as being all its parts, is in itself; and therefore
101 Parme|           things which are neither parts nor wholes of one another,
102 Parme|            if of measures, also of parts?~Of course.~And if of equal
103 Parme|            exceeds, and of as many parts as measures; and so with
104 Parme|           of measures then also of parts?~It will.~And being of equal
105 Parme|           will.~And being of equal parts with itself, it will be
106 Parme|          itself; and being of more parts, more, and being of less,
107 Parme|          the one was shown to have parts; and if parts, then a beginning,
108 Parme|        shown to have parts; and if parts, then a beginning, middle
109 Parme|       others we shall affirm to be parts of the whole and of the
110 Parme|            if it be a part and not parts, being a part, be also of
111 Parme|          one inasmuch as they have parts; for if they had no parts
112 Parme|          parts; for if they had no parts they would be simply one.~
113 Parme|          be simply one.~Right.~And parts, as we affirm, have relation
114 Parme|           made up of many; and the parts will be parts of the one,
115 Parme|        many; and the parts will be parts of the one, for each of
116 Parme|           the one, for each of the parts is not a part of many, but
117 Parme|           of each one of the other parts, if of all; for if not a
118 Parme|          If, then, the others have parts, they will participate in
119 Parme|          one perfect whole, having parts.~Certainly.~And the same
120 Parme|            one; for if each of the parts is a part, this means, I
121 Parme|            one whole, of which the parts will be parts; and each
122 Parme|            which the parts will be parts; and each part will be one
123 Parme|           becomes a part, then the parts have a limit in relation
124 Parme|           whole in relation to the parts.~Just so.~The result to
125 Parme|         the one, both as whole and parts, are infinite, and also
126 Parme|         that what is truly one has parts?~Impossible.~Then the one
127 Parme|        from the others, and has no parts?~Impossible.~Then there
128 Parme|           that which is not has no parts.~True.~Nor is there an opinion