Dialogue

 1 Parme|     they would examine into the nature of the one and many in the
 2 Parme|     similar entanglement in the nature of the ideas themselves,
 3 Parme|     that the ideas are types in nature, and that other things partake
 4 Parme|       and the good in their own nature are unknown to us?’ ‘It
 5 Parme|        not quite understand the nature,’ said Socrates; ‘will you
 6 Parme|       the meanest operations of nature, as well as in the noblest,
 7 Parme|       of ethics to the whole of nature.~The other criticism of
 8 Parme|      entertained respecting the nature of the process. Parmenides
 9 Parme|      become trivial; their true nature as abstract terms is perfectly
10 Parme|      identical with the laws of nature. We can easily see that
11 Parme|         had ascribed a material nature only. The tendency of their
12 Parme|       same with itself. For the nature of the same is not that
13 Parme|        they both partake of the nature of other, which is therefore
14 Parme|    addition to their own proper nature. Let us begin by assuming
15 Parme|   manner accordant with its own nature. Now one has parts or others,
16 Parme|      one, infinite in their own nature. And as being finite, they
17 Parme|        reconciled; and the true nature of Not-being is discovered
18 Parme|     genius; in the Phaedrus the nature of division is explained;
19 Parme|         as the words substance, nature, person, of another, revelation,
20 Parme|      unequal to the subtlety of nature or of mind, we do not therefore
21 Parme| continuity or the complexity of nature or the different modes or
22 Parme|         and of mind, the law of nature and the law of the land
23 Parme|     like the material causes in nature, nor even an intelligent
24 Parme|         expressions of His true nature; but we do not therefore
25 Parme|        a necessity of our moral nature, better known and understood
26 Parme|       one and the same idea (or nature) in them all; hence you
27 Parme|          being a single form or nature?~Yes.~And will not the something
28 Parme|         were, patterns fixed in nature, and other things are like
29 Parme|         I suppose not.~Then the nature of the beautiful in itself,
30 Parme|     your grasp.~And what is the nature of this exercise, Parmenides,
31 Parme|     Right.~And, being of such a nature, it cannot be in any place,
32 Parme|       not partake of a circular nature, cannot be touched all round
33 Parme|         that which is of such a nature can have either rest or
34 Parme|    moved in place or changed in nature; for these are the only
35 Parme|       motion which is change of nature?~Clearly not.~Then can the
36 Parme|      too, it would not have the nature of one, but would be other
37 Parme|     itself.~How not?~Surely the nature of the one is not the nature
38 Parme|    nature of the one is not the nature of the same.~Why not?~It
39 Parme|       has been shown to be of a nature distinct from oneness?~That
40 Parme|       not.~Again, being of this nature, it can neither be equal
41 Parme|     then can one, being of this nature, be either older or younger
42 Parme|     Then the one, being of this nature, cannot be in time at all;
43 Parme|     imply that one is of such a nature as to have parts?~How so?~
44 Parme|         one then, being of this nature, is of necessity both at
45 Parme|         other’ we speak of that nature to which the name is applied,
46 Parme|      the present, for it is the nature of that which goes on, to
47 Parme|       being contrary to its own nature, or is that impossible?~
48 Parme|        and the one is of such a nature as to come into being with
49 Parme|         accordance with its own nature, its nature will require
50 Parme|        with its own nature, its nature will require that it should
51 Parme|     does not contradict its own nature, it will be neither prior
52 Parme|       but there is this curious nature which we call the moment
53 Parme|         the other side of their nature, regarded simply, and in
54 Parme|   another; whereas in their own nature they have no limit.~That
55 Parme|      are unlimited in their own nature, they are all affected in
56 Parme|        something of a different nature, we can predicate nothing
57 Parme|      Then the one, if of such a nature, has greatness and smallness?~