SOCRATES: And would you say that all and the whole are the same, or different? THEAETETUS: I am not certain; but, as you like me to answer at once, I shall hazard the reply, that they are different. SOCRATES: I approve of your readiness, Theaetetus, but I must take time to think whether I equally approve of your answer. THEAETETUS: Yes; the answer is the point. SOCRATES: According to this new view, the whole is supposed to differ from all? THEAETETUS: Yes. SOCRATES: Well, but is there any difference between all (in the plural) and the all (in the singular)? Take the case of number:--When we say one, two, three, four, five, six; or when we say twice three, or three times two, or four and two, or three and two and one, are we speaking of the same or of different numbers? THEAETETUS: Of the same. SOCRATES: That is of six? THEAETETUS: Yes. SOCRATES: And in each form of expression we spoke of all the six? THEAETETUS: True. SOCRATES: Again, in speaking of all (in the plural) is there not one thing which we express? THEAETETUS: Of course there is. SOCRATES: And that is six? THEAETETUS: Yes. SOCRATES: Then in predicating the word 'all' of things measured by number, we predicate at the same time a singular and a plural? THEAETETUS: Clearly we do. SOCRATES: Again, the number of the acre and the acre are the same; are they not? THEAETETUS: Yes. SOCRATES: And the number of the stadium in like manner is the stadium? THEAETETUS: Yes. SOCRATES: And the army is the number of the army; and in all similar cases, the entire number of anything is the entire thing? THEAETETUS: True. SOCRATES: And the number of each is the parts of each? THEAETETUS: Exactly. SOCRATES: Then as many things as have parts are made up of parts? THEAETETUS: Clearly. SOCRATES: But all the parts are admitted to be the all, if the entire number is the all? THEAETETUS: True. SOCRATES: Then the whole is not made up of parts, for it would be the all, if consisting of all the parts? THEAETETUS: That is the inference. SOCRATES: But is a part a part of anything but the whole? THEAETETUS: Yes, of the all. SOCRATES: You make a valiant defence, Theaetetus. And yet is not the all that of which nothing is wanting? THEAETETUS: Certainly. SOCRATES: And is not a whole likewise that from which nothing is absent? but that from which anything is absent is neither a whole nor all;--if wanting in anything, both equally lose their entirety of nature. THEAETETUS: I now think that there is no difference between a whole and all. SOCRATES: But were we not saying that when a thing has parts, all the parts will be a whole and all? THEAETETUS: Certainly. SOCRATES: Then, as I was saying before, must not the alternative be that either the syllable is not the letters, and then the letters are not parts of the syllable, or that the syllable will be the same with the letters, and will therefore be equally known with them? THEAETETUS: You are right.