parmenides-第9节
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Of course。
And shall we say that the lesser or the greater is the first to come
or to have come into existence？
The lesser。
Then the least is the first？ And that is the one？
Yes。
Then the one of all things that have number is the first to come
into being； but all other things have also number； being plural and
not singular。
They have。
And since it came into being first it must be supposed to have
come into being prior to the others； and the others later； and the
things which came into being later； are younger than that which
preceded them？ And so the other things will be younger than the one；
and the one older than other things？
True。
What would you say of another question？ Can the one have come into
being contrary to its own nature； or is that impossible？
Impossible。
And yet； surely； the one was shown to have parts； and if parts； then
a beginning； middle and end？
Yes。
And a beginning； both of the one itself and of all other things；
comes into being first of all； and after the beginning； the others
follow； until you reach the end？
Certainly。
And all these others we shall affirm to be parts of the whole and of
the one； which； as soon as the end is reached； has become whole and
one？
Yes； that is what we shall say。
But the end comes last； and the one is of such a nature as to come
into being with the last； and； since the one cannot come into being
except in accordance with its own nature； its nature will require that
it should come into being after the others； simultaneously with the
end。
Clearly。
Then the one is younger than the others and the others older than
the one。
That also is clear in my judgment。
Well； and must not a beginning or any other part of the one or of
anything； if it be a part and not parts； being a part； be also of
necessity one？
Certainly。
And will not the one come into being together with each
part…together with the first part when that comes into being； and
together with the second part and with all the rest； and will not be
wanting to any part； which is added to any other part until it has
reached the last and become one whole； it will be wanting neither to
the middle； nor to the first； nor to the last； nor to any of them；
while the process of becoming is going on？
True。
Then the one is of the same age with all the others； so that if
the one itself does not contradict its own nature； it will be
neither prior nor posterior to the others； but simultaneous； and
according to this argument the one will be neither older nor younger
than the others； nor the others than the one； but according to the
previous argument the one will be older and younger than the others
and the others than the one。
Certainly。
After this manner then the one is and has become。 But as to its
becoming older and younger than the others； and the others than the
one； and neither older。 nor younger； what shall we say？ Shall we say
as of being so also of becoming； or otherwise？
I cannot answer。
But I can venture to say； that even if one thing were older or
younger than another； it could not become older or younger in a
greater degree than it was at first； for equals added to unequals；
whether to periods of time or to anything else； leave the difference
between them the same as at first。
Of course。 Then that which is； cannot become older or younger than
that which is； since the difference of age is always the same； the one
is and has become older and the other younger； but they are no
longer becoming so。
True。
And the one which is does not therefore become either older or
younger than the others which are
No。
But consider whether they may not become older and younger in
another way。
In what way？
Just as the one was proven to be older than the others and the
others than the one。
And what of that？
If the one is older than the others； has come into being a longer
time than the others。
Yes。
But consider again； if we add equal time to a greater and a less
time； will the greater differ from the less time by an equal or by a
smaller portion than before？
By a smaller portion。
Then the difference between the age of the one and the age of the
others will not be afterwards so great as at first； but if an equal
time be added to both of them they will differ less and less in age？
Yes。
And that which differs in age from some other less than formerly；
from being older will become younger in relation to that other than
which it was older？
Yes； younger。
And if the one becomes younger the others aforesaid will become
older than they were before； in relation to the one。
Certainly。
Then that which had become younger becomes older relatively to
that which previously had become and was older； it never really is
older； but is always becoming； for the one is always growing on the
side of youth and the other on the side of age。 And in like manner the
older is always in process of becoming younger than the younger； for
as they are always going in opposite directions they become in ways
the opposite to one another； the younger older than the older and
the older younger than the younger。 They cannot； however have
become； for if they had already become they would be and not merely
become。 But that is impossible； for they are always becoming both
older and younger than one another： the one becomes younger than the
others because it was seen to be older and prior； and the others
become older than the one because they came into being later； and in
the same way the others are in the same relation to the one； because
they were seen to be older； and prior to the one。
That is clear。
Inasmuch then； one thing does not become older or younger than
another； in that they always differ from each other by an equal
number； the one cannot become older or younger than the others； nor
the other than the one； but inasmuch as that which came into being
earlier and that which came into being later must continually differ
from each other by a different portion…in this point of view the
others must become older and younger than the one； and the one than
the others。
Certainly。
For all these reasons； then； the one is and becomes older and
younger than itself and the others； and neither is nor becomes older
or younger than itself or the others。
Certainly。
But since the one partakes of time； and partakes of becoming older
and younger； must it not also partake of the past； the present； and
the future？
Of course it must。
Then the one was and is and will be； and was becoming and is
becoming and will become？
Certainly。
And there is and was and will be something which is in relation to
it and belongs to it？
True。
And since we have at this moment opinion and knowledge and
perception of the one； there is opinion and knowledge and perception
of it？
Quite right。
Then there is name and expression for it； and it is named and
expressed； and everything of this kind which appertains to other：
things appertains to the one。
Certainly； that is true。
Yet once more and for the third time； let us consider： If the one is
both one and many； as we have described； and is； neither one nor many；
and participates in time； must it not； in as far as it is one； at
times partake of being； and in as far as it is not one； at times not
partake of being？
Certainly。
But can it partake of being when not partaking of being； or not
partake of being when partaking of being？
Impossible。
Then the one partakes and does not partake of being at different
times； for that is the only way in which it can partake and not
partake of the same。
True。
And is there not also a time at which it assumes being and
relinquishes being…for how can it have and not have the same thing
unless it receives and also gives it up at； some time？
Impossible。
And the assuming of being is what you would call becoming？
I should。
And the relinquishing of being you would call destruction？
I should。
The one then； as would appear； becomes and is destroyed by taking
and giving up being。
Certainly。
And being one and many and in process of becoming and being
destroyed； when it becomes one it ceases to be many； and when many； it
ceases to be one？
Certainly。
And as it becomes one and many； must it not inevitably experience
separation and aggregation？
Inevitably。
And whenever it becomes like and unlike it must be assimilated and
dissimilat
