affection by which the one is other than others and
others in like manner other than it, the one will be affected like the
others and the others like the one.

How do you mean?

I may take as an illustration the case of names: You give a name to a
thing?

Yes.

And you may say the name once or oftener?

Yes.

And when you say it once, you mention that of which it is the name? and
when more than once, is it something else which you mention? or must it
always be the same thing of which you speak, whether you utter the name
once or more than once?

Of course it is the same.

And is not 'other' a name given to a thing?

Certainly.

Whenever, then, you use the word 'other,' whether once or oftener, you
name that of which it is the name, and to no other do you give the name?

True.

Then when we say that the others are other than the one, and the one
other than the others, in repeating the word 'other' we speak of that
nature to which the name is applied, and of no other?

Quite true.

Then the one which is other than others, and the other which is other
than the one, in that the word 'other' is applied to both, will be in
the same condition; and that which is in the same condition is like?

Yes.

Then in virtue of the affection by which the one is other than the
others, every thing will be like every thing, for every thing is other
than every thing.

True.

Again, the like is opposed to the unlike?

Yes.

And the other to the same?

True again.

And the one was also shown to be the same with the others?

Yes.

And to be the same with the others is the opposite of being other than
the others?

Certainly.

And in that it was other it was shown to be like?

Yes.

But in that it was the same it will be unlike by virtue of the opposite
affection to that which made it like; and this was the affection of
otherness.

Yes.

The same then will make it unlike; otherwise it will not be the opposite
of the other.

True.

Then the one will be both like and unlike the others; like in so far as
it is other, and unlike in so far as it is the same.

Yes, that argument may be used.

And there is another argument.

What?

In so far as it is affected in the same way it is not affected
otherwise, and not being affected otherwise is not unlike, and not
being unlike, is like; but in so far as it is affected by other it is
otherwise, and being otherwise affected is unlike.

True.

Then bec