第4章 3(1)

If, then, we approach the thesis in this way it seems impossible for all things to be one. Further, the arguments they use to prove their position are not difficult to expose. For both of them reason contentiously-I mean both Melissus and Parmenides. [Their premisses are false and their conclusions do not follow. Or rather the argument of Melissus is gross and palpable and offers no difficulty at all: admit one ridiculous proposition and the rest follows-a simple enough proceeding.] The fallacy of Melissus is obvious. For he supposes that the assumption 'what has come into being always has a beginning' justifies the assumption 'what has not come into being has no beginning'. Then this also is absurd, that in every case there should be a beginning of the thing-not of the time and not only in the case of coming to be in the full sense but also in the case of coming to have a quality-as if change never took place suddenly. Again, does it follow that Being, if one, is motionless? Why should it not move, the whole of it within itself, as parts of it do which are unities, e.g. this water? Again, why is qualitative change impossible? But, further, Being cannot be one in form, though it may be in what it is made of. (Even some of the physicists hold it to be one in the latter way, though not in the former.) Man obviously differs from horse in form, and contraries from each other.

The same kind of argument holds good against Parmenides also, besides any that may apply specially to his view: the answer to him being that 'this is not true' and 'that does not follow'. His assumption that one is used in a single sense only is false, because it is used in several. His conclusion does not follow, because if we take only white things, and if 'white' has a single meaning, none the less what is white will be many and not one. For what is white will not be one either in the sense that it is continuous or in the sense that it must be defined in only one way. 'Whiteness' will be different from 'what has whiteness'. Nor does this mean that there is anything that can exist separately, over and above what is white.

For 'whiteness' and 'that which is white' differ in definition, not in the sense that they are things which can exist apart from each other. But Parmenides had not come in sight of this distinction.

It is necessary for him, then, to assume not only that 'being' has the same meaning, of whatever it is predicated, but further that it means (1) what just is and (2) what is just one.

It must be so, for (1) an attribute is predicated of some subject, so that the subject to which 'being' is attributed will not be, as it is something different from 'being'. Something, therefore, which is not will be. Hence 'substance' will not be a predicate of anything else. For the subject cannot be a being, unless 'being' means several things, in such a way that each is something. But ex hypothesi 'being' means only one thing.