as well as knowledge; for in speaking of
the one as different from the others, we do not speak of a difference in
the others, but in the one.

Clearly so.

Moreover, the one that is not is something and partakes of relation to
'that,' and 'this,' and 'these,' and the like, and is an attribute of
'this'; for the one, or the others than the one, could not have been
spoken of, nor could any attribute or relative of the one that is not
have been or been spoken of, nor could it have been said to be anything,
if it did not partake of 'some,' or of the other relations just now
mentioned.

True.

Being, then, cannot be ascribed to the one, since it is not; but the
one that is not may or rather must participate in many things, if it and
nothing else is not; if, however, neither the one nor the one that
is not is supposed not to be, and we are speaking of something of a
different nature, we can predicate nothing of it. But supposing that the
one that is not and nothing else is not, then it must participate in the
predicate 'that,' and in many others.

Certainly.

And it will have unlikeness in relation to the others, for the others
being different from the one will be of a different kind.

Certainly.

And are not things of a different kind also other in kind?

Of course.

And are not things other in kind unlike?

They are unlike.

And if they are unlike the one, that which they are unlike will clearly
be unlike them?

Clearly so.

Then the one will have unlikeness in respect of which the others are
unlike it?

That would seem to be true.

And if unlikeness to other things is attributed to it, it must have
likeness to itself.

How so?

If the one have unlikeness to one, something else must be meant; nor
will the hypothesis relate to one; but it will relate to something other
than one?

Quite so.

But that cannot be.

No.

Then the one must have likeness to itself?

It must.

Again, it is not equal to the others; for if it were equal, then it
would at once be and be like them in virtue of the equality; but if one
has no being, then it can neither be nor be like?

It cannot.

But since it is not equal to the others, neither can the others be equal
to it?

Certainly not.

And things that are not equal are unequal?

True.

And they are unequal to an unequal?

Of course.

Then the one partakes of inequality, and in respect of this the others
are unequal to it?

Very true.

And ineq