Aristippus (one of the Sokratici viri, contemporary of Plato) and the Kyrenaic sect affirmed the doctrine--[Greek: o(/ti mo/na ta\ pa/thê katalêpta/]. Aristokles refutes them by saying that there can be no [Greek: pa/thos] without both Object and Subject--[Greek: poiou=n] and [Greek: pa/schon]. And he goes on to declare that these three are of necessary co-existence or consubstantiality. [Greek: A)lla\ mê\n a)na/gkê ge tri/a tau=ta sunuphi/stasthai--to/ te pa/thos au)to/, kai\ to\ poiou=n, kai\ to\ pa/schon] (ap. Eusebium, Præp. Ev. xiv. 19, 1). I apprehend that Aristokles by these words does not really refute what Aristippus meant to affirm. Aristippus meant to affirm the Relative, and to decline affirming anything beyond; and in this Aristokles agrees, making the doctrine even more comprehensive by showing that Object as well as Subject are relative also; implicated both with each other and in the [Greek: pa/thos].] [Side-note: Plato's representation of the Protagorean doctrine in intimate conjunction with the Herakleitean.] This doctrine of the Eleate in the Platonic Sophistes coincides with the Protagorean--_Homo Mensura_--construed in its true meaning: Object is implicated with, limited or measured by, Subject: a doctrine proclaiming the relativeness of all objects perceived, conceived, known, or felt--and the omnipresent involution of the perceiving, conceiving, knowing, or feeling, Subject: the object varying with the Subject. "As things appear to me, so they are to me: as they appear to you, so they are to you." This theory is just and important, if rightly understood and explained: but whether Protagoras did so explain or understand it, we cannot say; nor does the language of Plato enable us to make out. Plato passes on from this theory to another, which he supposes Protagoras to have held without distinctly stating it: That there is no Ens distinguishable in itself or permanent, or stationary: that all existences are in perpetual flux, motion, change--acting and reacting upon each other, combining with or disjoining from each other.[28] [Footnote 28: Plato, Theætêt. p. 152 D. Though Plato states the grounds of this theory in his ironical way, as if it were an absurd fancy, yet it accidentally coincides with the largest views of modern physical science. Absolute rest is unknown in nature: all matter is in perpetual movement, molecular as well as in masses.] [Side-note: Relativity of sensible facts, as described by him.]