If, indeed, we judge the question, not from their standing-point, but from our own, we shall solve the difficulty by adopting the last-mentioned answer. We shall admit that One and Many are predicates which do not necessarily exclude each other; but we shall refrain from affirming or denying either of them respecting the Real, the Absolute, the Unconditioned. Of an object absolutely one and continuous--or of objects absolutely many and discontinuous, apart from the facts of our own sense and consciousness, and independent of any sentient subject--we neither know nor can affirm anything. Both these predicates (One--Many) are relative and phenomenal, grounded on the facts and comparisons of our own senses and consciousness, and serving only to describe, to record, and to classify, those facts. Discrete quantity or number, or succession of distinct unities--continuous quantity, or motion and extension--are two conceptions derived from comparison, abstracted and generalised from separate particular phenomena of our consciousness; the continuous, from our movements and the consciousness of persistent energy involved therein--the discontinuous, from our movements, intermitted and renewed, as well as from our impressions of sense. We compare one discrete quantity with another, or one continual quantity with another, and we thus ascertain many important truths: but we select our unit, or our standard of motion and extension, as we please, or according to convenience, subject only to the necessity of adapting our ulterior calculations consistently to this unit, when once selected. The same object may thus be considered sometimes as one, sometimes as many; both being relative, and depending upon our point of view. Motion, Space, Time, may be considered either as continuous or as discontinuous: we may reason upon them either as one or the other, but we must not confound the two points of view with each other. When, however, we are called upon to travel out of the Relative, and to decide between Parmenides and his opponents--whether the Absolute be One or Multitudinous--we have only to abstain from affirming either, or (in other words) to confess our ignorance. We know nothing of an absolute, continuous, self-existent One, or of an absolute, discontinuous Many. [Side-note: Zeno did not deny motion as a fact, phenomenal and relative.]