Zeno’s dialectic of matter has not been refuted to the present day; even now we have not got beyond it, and the matter is left in uncertainty. Simplicius, writing on the Physics of Aristotle (p. 30), says: “Zeno proves that if the many is, it must be great and small; if great, the many must be infinite in number” (it must have gone beyond the manifold, as indifferent limit, into the infinite; but what is infinite is no longer large and no longer many, for it is the negation of the many). “If small, it must be so small as to have no size,” like atoms. “Here he shows that what has neither size, thickness nor mass, cannot be. For if it were added to another, it would not cause its increase; were it, that is to say, to have no size and be added thereto, it could not supplement the size of the other and consequently that which is added is nothing. Similarly were it taken away, the other would not be made less, and thus it is nothing. If what has being is, each existence necessarily has size and thickness, is outside of one another, and one is separate from the other; the same applies to all else (_περὶ τοῦ προὔχοντος_), for it, too, has size, and in it there is what mutually differs (_προέξει αὐτοῦ τι_). But it is the same thing to say something once and to say it over and over again; in it nothing can be a last, nor will there not be another to the other. Thus if many are, they are small and great; small, so that they have no size; great, so that they are infinite.” Aristotle (Phys. VI. 9) explains this dialectic further; Zeno’s treatment of motion was above all objectively dialectical. But the particulars which we find in the Parmenides of Plato are not his. For Zeno’s consciousness we see simple unmoved thought disappear, but become thinking movement; in that he combats sensuous movement, he concedes it. The reason that dialectic first fell on movement is that the dialectic is itself this movement, or movement itself the dialectic of all that is. The thing, as self-moving, has its dialectic in itself, and movement is the becoming another, self-abrogation. If Aristotle says that Zeno denied movement because it contains an inner contradiction, it is not to be understood to mean that movement did not exist at all. The point is not that there is movement and that this phenomenon exists; the fact that there is movement is as sensuously certain as that there are elephants; it is not in this sense that Zeno meant to deny movement. The point in question concerns its truth. Movement, however, is held to be untrue, because the conception of it involves a contradiction; by that he meant to say that no true Being can be predicated of it.