Kitap 5
14
And in general those things whose concept, which conceives the essence, is indistinguishable and cannot be separated either in time or in place or in definition, are in the truest sense one; and of these such as are substances are most truly one. For universally such things as do not admit of distinction are called one in so far as they do not admit of it; e.g., if man qua man does not admit of distinction, he is one man; and similarly if qua animal, he is one animal; and if qua magnitude, he is one magnitude.
15
Most things, then, are said to be one because they produce, or possess, or are affected by, or are related to, some other one thing; but some are called one in a primary sense, and one of these is substance. It is one either in continuity or in form or in definition; for we reckon as more than one things which are not continuous, or whose form is not one, or whose definition is not one.
16
Again, in one sense we call anything whatever one if it is quantitative and continuous; and in another sense we say that it is not one unless it is a whole of some kind, i.e. unless it is one in form (e.g., if we saw the parts of a shoe put together anyhow, we should not say that they were one — except in virtue of their continuity; but only if they were so put together as to be a shoe, and to possess already some one form).
17
Hence the circumference of a circle is of all lines the most truly one, because it is whole and complete.
17
The essence of one is to be a kind of starting point of number; for the first measure is a starting point, because that by which first we gain knowledge of a thing is the first measure of each class of objects. The one, then, is the starting-point of what is knowable in respect of each particular thing. But the unit is not the same in all classes,
18
for in one it is the quarter-tone, and in another the vowel or consonant; gravity has another unit, and motion another. But in all cases the unit is indivisible, either quantitatively or formally.
