Parmenides

Clearly so.

Then the one will have unlikeness in respect of which the others are unlike it?

That would seem to be true.

And if unlikeness to other things is attributed to it, it must have likeness to itself.

How so?

If the one have unlikeness to one, something else must be meant; nor will the hypothesis relate to one; but it will relate to something other than one?

Quite so.

But that cannot be.

No.

Then the one must have likeness to itself?

It must.

Again, it is not equal to the others; for if it were equal, then it would at once be and be like them in virtue of the equality; but if one has no being, then it can neither be nor be like?

It cannot.

But since it is not equal to the others, neither can the others be equal to it?

Certainly not.

And things that are not equal are unequal?

True.

And they are unequal to an unequal?

Of course.

Then the one partakes of inequality, and in respect of this the others are unequal to it?

Very true.

And inequality implies greatness and smallness?

Yes.

Then the one, if of such a nature, has greatness and smallness?

That appears to be true.

And greatness and smallness always stand apart?

True.

Then there is always something between them?

There is.

And can you think of anything else which is between them other than equality?

No, it is equality which lies between them.

Then that which has greatness and smallness also has equality, which lies between them?

That is clear.

Then the one, which is not, partakes, as would appear, of greatness and smallness and equality?

Clearly.

Further, it must surely in a sort partake of being?

How so?

It must be so, for if not, then we should not speak the truth in saying that the one is not. But if we speak the truth, clearly we must say what is. Am I not right?

Yes.

And since we affirm that we speak truly, we must also affirm that we say what is?

Certainly.

Then, as would appear, the one, when it is not, is; for if it were not to be when it is not, but (Or, 'to remit something of existence in relation to not-being.') were to relinquish something of being, so as to become not-being, it would at once be.

Quite true.

Then the one which is not, if it is to maintain itself, must have the being of not-being as the bond of not-being, just as being must have as a bond the not-being of not-being in order to perfect its own being; for the truest assertion of the being of being and of the not-being of not-being is when being partakes of the being of being, and not of the being of not-being – that is, the perfection of being; and when not-being does not partake of the not-being of not-being but of the being of not-being – that is the perfection of not-being.

Most true.

Since then what is partakes of not-being, and what is not of being, must not the one also partake of being in order not to be?

Certainly.

Then the one, if it is not, clearly has being?

Clearly.

And has not-being also, if it is not?