To this question the Platonic Parmenides finds an answer in what he calls the _Sudden_ or the _Instantaneous_: an anomalous nature which lies out of, or apart from, the course of time, being neither past, present, nor future. That which changes, changes at once and suddenly: at an instant when it is neither in motion nor at rest. This _Suddenly_ is a halt or break in the flow of time:[92] an extra-temporal condition, in which the subject has no existence, no attributes--though it revives again forthwith clothed with its new attributes: a point of total negation or annihilation, during which the subject with all its attributes disappears. At this interval (the _Suddenly_) all predicates may be truly denied, but none can be truly affirmed.[93] Unum is neither at rest, nor in motion--neither like nor unlike--neither the same with itself nor different from itself--neither Unum nor Multa. Both predicates and Subject vanish. Thus all the negations of the first Demonstration are justified. Immediately before the _Suddenly_, or point of change, Unum was in motion--immediately after the change, it is at rest: immediately before, it was like--equal--the same with itself--Unum, &c.--immediately after, it is unlike--unequal--different from itself--Multa, &c. And thus the double and contradictory affirmative predications, of which the second Demonstration is composed, are in their turn made good, as successive in time. This discovery of the extra-temporal point _Suddenly_, enables Parmenides to uphold both the double negative of the first Demonstration, and the double affirmative of the second. [Footnote 92: Plato, Parmenid. p. 156 E. [Greek: a)ll' ê( _e)xai/phnês au(/tê phu/sis a)/topo/s tis e)gka/thêtai metaxu\ tê=s kinê/seô/s te kai\ sta/seôs_, e)n chro/nô| ou)deni\ ou)=sa, kai\ ei)s tau/tên dê\ kai\ e)k tau/tês to/ te kinou/menon metaba/llei e)pi\ to\ e(sta/nai, kai\ to\ e(sto\s e)pi\ to\ kinei=sthai. . . . kai\ to\ e(\n dê/, ei)/per e(/stêke/ te kai\ kinei=tai, metaba/lloi a)\n e)ph' e(ka/tera; mo/nôs ga\r a)\n ou(/tôs a)mpho/tera poioi=; metaba/llon d' e)xai/phnês metaba/llei, kai\ o(/te metaba/llei, e)n ou)deni\ chro/nô| a)\n ei)/ê, ou)de\ kinoi=t' a)\n to/te, ou)d' a)\n stai/ê.] [Greek: To\ e)xai/phnês--ê( e)xai/phnês phu/sis a)/topo/s tis]--may be compared to an infinitesimal; analogous to what is recognised in the theory of the differential calculus.] [Footnote 93: This appears to be an illustration of the doctrine which Lassalle ascribes to Herakleitus; perpetual implication of negativity and positivity--des Nichtseins mit dem Sein: perpetual absorption of each particular into the universal; and perpetual reappearance as an opposite particular. See the two elaborate volumes of Lassalle upon Herakleitus, especially i. p. 358, ii. p. 258. He scarcely however takes notice of the Platonic Parmenides.