[Footnote 79: Plato, Parmenid. pp. 142-143. This is exactly what Sokrates in the early part of the dialogue (p. 129 B-D) had pronounced to be utterly inadmissible, _viz._: That [Greek: o(\ e)/stin e(\n] should be [Greek: polla\]--that [Greek: o(\ e)/stin o(/moion] should be [Greek: a)no/moion]. The essential characteristic of the Platonic Ideas is here denied. However, it appears to me that Plato here reasons upon two contradictory assumptions; first, that _Unum Ens_ is a total composed of two parts separately assignable--_Unum_ and _Ens_; next, that _Unum_ is not assignable separately from _Ens_, nor _Ens_ from _Unum_. Proceeding upon the first, he declares that the division must be carried on ad infinitum, because you can never reach either the separate _Ens_ or the separate _Unum_. But these two assumptions cannot be admitted both together. Plato must make his election; either he takes the first, in which case the total Unum Ens is divisible, and its two factors, Unum and Ens, can be assigned separately; or he takes the second, in which case _Unum_ and _Ens_ cannot be assigned separately--are not distinguishable factors,--so that _Unum Ens_ instead of being infinitely divisible, is not divisible at all. The reasoning as it now stands is, in my judgment, fallacious.] [Footnote 80: Plato, Parmen. pp. 144 A-E, 145 A.] [Side-note: It ends in demonstrating _Both_, of that which the first Demonstration had demonstrated _Neither_.] Parmenides proceeds to show that Unum has beginning, middle, and end--together with some figure, straight or curved: and that it is both in itself, and in other things: that it is always both in motion and at rest:[81] that it is both the same with itself and different from itself--both the same with Cætera, and different from Cætera:[82] both like to itself, and unlike to itself--both like to Cætera, and unlike to Cætera:[83] that it both touches, and does not touch, both itself and Cætera:[84] that it is both equal, greater, and less, in number, as compared with itself and as compared with Cætera:[85] that it is both older than itself, younger than itself, and of the same age with itself--both older than Cætera, younger than Cætera, and of the same age as Cætera--also that it is not older nor younger either than itself or than Cætera:[86] that it grows both older and younger than itself, and than Cætera.[87] Lastly, Unum was, is, and will be; it has been, is, and will be generated: it has had, has now, and will have, attributes and predicates: it can be named, and can be the object of perception, conception, opinion, reasoning, and cognition.[88] [Footnote 81: Plato, Parmenid. p. 146 A-B.] [Footnote 82: Plato, Parmenid. pp. 146-147 C.] [Footnote 83: Plato, Parmenid. p. 148 A-D.] [Footnote 84: Plato, Parmenid. p. 149 A-D.] [Footnote 85: Plato, Parmenid. pp. 150-151 D.] [Footnote 86: Plato, Parmen. pp. 152-153-154 A.]