many nor simply one; it is a many in one, that is, it is a _quantity_. Both sides of the contradiction are, therefore, in one sense true, for each is a factor of the truth. But both sides are also false, if and in so far as, each sets itself up as the whole truth. Critical Remarks on Eleaticism. The consideration of the meaning of Zeno's doctrine will give us an insight into the essentials of the position of the Eleatics. Zeno said that motion and multiplicity are not real. Now what does this mean? Did Zeno mean to say that when he walked about the streets of Elea, it was not true that he walked about? Did he mean that it was not a fact that he moved from place to place? When I move my arms, did he mean that I am not moving my arms, but that they really remain at rest all the time? If so, we might justly conclude that this philosophy is a mere craze of speculation run mad, or else a joke. But this is not what is meant. The Eleatic position is that though the world of sense, of which multiplicity and motion are essential features, may exist, yet that outward world is not the true Being. They do not deny that the world exists. They do not deny that motion exists or that multiplicity exists. These things no sane man can deny. The existence of motion and multiplicity is, as Hegel says, as sensuously certain as the existence of elephants. Zeno, then, does not deny the existence of the world. What he denies is the truth of existence. What he means is: certainly there is motion and multiplicity; certainly the world is here, is present to our senses, but it is not the true world. It is {61} not reality. It is mere appearance, illusion, an outward show and sham, a hollow mask which hides the real being of things. You may ask what is meant by this distinction between appearance and reality. Is not even an appearance real? It appears. It exists. Even a delusion exists, and is therefore a real thing. So is not the distinction between appearance and reality itself meaningless? Now all this is perfectly true, but it does not comprehend quite what is meant by the distinction. What is meant is that the objects around us have existence, but not self-existence, not self-substantiality. That is to say, their being is not in themselves, their existence is not grounded in themselves but is grounded in another, and flows from that other. They exist, but they are not independent existences. They are rather beings whose being flows into them from another, which itself is self-existent and self-substantial. They are, therefore, mere appearances of that other, which is the reality. Of course the Eleatics did not speak of appearance and reality in these terms. But this is what they were groping for, and dimly saw.