Physics

A, 2. 185a 16 — 185b 12.

For example, the squaring of the circle via the segments is a task for the geometer to resolve, but that of Antiphon is not. Nevertheless, since they do not discuss nature, yet they happen to raise natural problems, perhaps it is well to discuss them briefly; for the inquiry contains philosophy. The most appropriate starting point of all, since "being" is said in many ways, is to see how those who say that all things are one speak; do they mean that all things are substance, or quantity, or quality? And again, do they mean that all things are one substance, such as one man, or one horse, or one soul, or one quality, such as white, or hot, or any other of such things? For these all differ greatly and are impossible to assert. For if there is to be both substance, and quality, and quantity, and these are either separated from each other or not, then beings are many. But if all are quality or quantity, whether substance exists or not, it is absurd, if one ought to call the impossible absurd. For none of the other things is separable apart from substance; for all are predicated of substance as the subject. But Melissus says that being is infinite. Therefore, being is a certain quantity; for the infinite is in quantity. It is not possible for substance, quality, or affection to be infinite, except accidentally, if they are at the same time some kind of quantities; for the definition of the infinite uses quantity, but not substance or quality. If, therefore, being is both substance and quantity, being is two and not one. If it is substance only, it is not infinite, nor will it have any magnitude; for it would be a certain quantity. Furthermore, since "one" is also said in many ways, just as "being" is, we must look at in what way they say the whole is one. "One" is said to be either the continuous, or the indivisible, or that which has the same and one definition of essence, such as mead and wine. If, therefore, they mean continuous, the one is many; for the continuous is divisible to infinity. There is a difficulty concerning the part and the whole, though perhaps this is not a problem for the argument itself but in its own right, whether the part and the whole are one or many...