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Theaet. Of course.
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Str. And other is always relative to other, is it not?
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Theaet. Yes.
255
Str. It would not be so, if being and the other were not utterly different. If the other, like being, partook of both absolute and relative existence, there would be also among the others that exist another not in relation to any other; but as it is, we find that whatever is other is just what it is through compulsion of some other.
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Theaet. The facts are as you say.
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Str. Then we must place the nature of the other as a fifth among the classes in which we select our examples.
255
Theaet. Yes.
255
Str. And we shall say that it permeates them all; for each of them is other than the rest, not by reason of its own nature, but because it partakes of the idea of the other.
255
Theaet. Exactly.
255
Str. Let us now state our conclusions, taking up the five classes one at a time.
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Theaet. How?
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Str. Take motion first; we say that it is entirely other than rest, do we not?
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Theaet. We do.
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Str. Then it is not rest.
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Theaet. Not at all.
256
Str. But it exists, by reason of its participation in being.
256
Theaet. Yes, it exists.
256
Str. Now motion again is other than the same.
256
Theaet. You’re about right.
256
Str. Therefore it is not the same.
256
Theaet. No, it is not.
256
Str. But yet we found it was the same, because all things partake of the same.
256
Theaet. Certainly.
256
Str. Then we must admit that motion is the same and is not the same, and we must not be disturbed thereby; for when we say it is the same and not the same, we do not use the words alike. When we call it the same, we do so because it partakes of the same in relation to itself, and when we call it not the same, we do so on account of its participation in the other, by which it is separated from the same and becomes not that but other, so that it is correctly spoken of in turn as not the same.
256
Theaet. Yes, certainly.
256
Str. Then even if absolute motion partook in any way of rest, it would not be absurd to say it was at rest?