254
Theaet. Decidedly not.
254
Str. But being can mingle with both of them, for they both are.
254
Theaet. Of course.
254
Str. Then these prove to be three.
254
Theaet. To be sure.
254
Str. Each of them is, then, other than the remaining two, but the same as itself.
254
Theaet. Yes.
255
Str. But what do we mean by these words, the same and other, which we have just used? Are they two new classes, different from the other three, but always of necessity mingled with them, and must we conduct our inquiry on the assumption that there are five classes, not three, or are we unconsciously speaking of one of those three when we say the same or other?
255
Theaet. Perhaps.
255
Str. But certainly motion and rest are neither other nor the same.
255
Theaet. How so?
255
Str. Whatever term we apply to rest and motion in common cannot be either of those two.
255
Theaet. Why not?
255
Str. Because motion would be at rest and rest would be in motion; in respect of both, for whichever of the two became other would force the other to change its nature into that of its opposite, since it would participate in its opposite.
255
Theaet. Exactly so.
255
Str. Both certainly partake of the same and the other. i.e., sameness and difference can he predicated of both.
255
Theaet. Yes.
255
Str. Then we must not say that motion, or rest either, is the same or other.
255
Theaet. No.
255
Str. But should we conceive of being and the same as one?
255
Theaet. Perhaps.
255
Str. But if being and the same have no difference of meaning, then when we go on and say that both rest and motion are, we shall be saying that they are both the same, since they are.
255
Theaet. But surely that is impossible.
255
Str. Then it is impossible for being and the same to be one.
255
Theaet. Pretty nearly.
255
Str. So we shall consider the same a fourth class in addition to the other three?
255
Theaet. Certainly.
255
Str. Then shall we call the other a fifth class? Or must we conceive of this and being as two names for one class?
255
Theaet. May be.
255
Str. But I fancy you admit that among the entities some are always conceived as absolute, and some as relative.