It is, then, clearly impossible for Being to be one in this sense.
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4
The physicists on the other hand have two modes of explanation.
The first set make the underlying body one either one of the three or something else which is denser than fire and rarer than air then generate everything else from this, and obtain multiplicity by condensation and rarefaction. Now these are contraries, which may be generalized into ‘excess and defect’. (Compare Plato’s ‘Great and Small’-except that he make these his matter, the one his form, while the others treat the one which underlies as matter and the contraries as differentiae, i.e. forms).
The second set assert that the contrarieties are contained in the one and emerge from it by segregation, for example Anaximander and also all those who assert that ‘what is’ is one and many, like Empedocles and Anaxagoras; for they too produce other things from their mixture by segregation. These differ, however, from each other in that the former imagines a cycle of such changes, the latter a single series. Anaxagoras again made both his ‘homceomerous’ substances and his contraries infinite in multitude, whereas Empedocles posits only the so-called elements.
The theory of Anaxagoras that the principles are infinite in multitude was probably due to his acceptance of the common opinion of the physicists that nothing comes into being from not-being. For this is the reason why they use the phrase ‘all things were together’ and the coming into being of such and such a kind of thing is reduced to change of quality, while some spoke of combination and separation. Moreover, the fact that the contraries proceed from each other led them to the conclusion. The one, they reasoned, must have already existed in the other; for since everything that comes into being must arise either from what is or from what is not, and it is impossible for it to arise from what is not (on this point all the physicists agree), they thought that the truth of the alternative necessarily followed, namely that things come into being out of existent things, i.e. out of things already present, but imperceptible to our senses because of the smallness of their bulk. So they assert that everything has been mixed in every. thing, because they saw everything arising out of everything. But things, as they say, appear different from one another and receive different names according to the nature of the particles which are numerically predominant among the innumerable constituents of the mixture. For nothing, they say, is purely and entirely white or black or sweet, bone or flesh, but the nature of a thing is held to be that of which it contains the most.
Now (1) the infinite qua infinite is unknowable, so that what is infinite in multitude or size is unknowable in quantity, and what is infinite in variety of kind is unknowable in quality. But the principles in question are infinite both in multitude and in kind. Therefore it is impossible to know things which are composed of them; for it is when we know the nature and quantity of its components that we suppose we know a complex.
Further (2) if the parts of a whole may be of any size in the direction either of greatness or of smallness (by ‘parts’ I mean components into which a whole can be divided and which are actually present in it), it is necessary that the whole thing itself may be of any size. Clearly, therefore, since it is impossible for an animal or plant to be indefinitely big or small, neither can its parts be such, or the whole will be the same. But flesh, bone, and the like are the parts of animals, and the fruits are the parts of plants. Hence it is obvious that neither flesh, bone, nor any such thing can be of indefinite size in the direction either of the greater or of the less.
Again (3) according to the theory all such things are already present in one another and do not come into being but are constituents which are separated out, and a thing receives its designation from its chief constituent. Further, anything may come out of anything-water by segregation from flesh and flesh from water. Hence, since every finite body is exhausted by the repeated abstraction of a finite body, it seems obviously to follow that everything cannot subsist in everything else. For let flesh be extracted from water and again more flesh be produced from the remainder by repeating the process of separation: then, even though the quantity separated out will continually decrease, still it will not fall below a certain magnitude. If, therefore, the process comes to an end, everything will not be in everything else (for there will be no flesh in the remaining water); if on the other hand it does not, and further extraction is always possible, there will be an infinite multitude of finite equal particles in a finite quantity-which is impossible. Another proof may be added: Since every body must diminish in size when something is taken from it, and flesh is quantitatively definite in respect both of greatness and smallness, it is clear that from the minimum quantity of flesh no body can be separated out; for the flesh left would be less than the minimum of flesh.
Lastly (4) in each of his infinite bodies there would be already present infinite flesh and blood and brain—having a distinct existence, however, from one another, and no less real than the infinite bodies, and each infinite: which is contrary to reason.
The statement that complete separation never will take place is correct enough, though Anaxagoras is not fully aware of what it means. For affections are indeed inseparable. If then colours and states had entered into the mixture, and if separation took place, there would be a ‘white’ or a ‘healthy’ which was nothing but white or healthy, i.e. was not the predicate of a subject. So his ‘Mind’ is an absurd person aiming at the impossible, if he is supposed to wish to separate them, and it is impossible to do so, both in respect of quantity and of quality—of quantity, because there is no minimum magnitude, and of quality, because affections are inseparable.
Nor is Anaxagoras right about the coming to be of homogeneous bodies. It is true there is a sense in which clay is divided into pieces of clay, but there is another in which it is not. Water and air are, and are generated ‘from’ each other, but not in the way in which bricks come ‘from’ a house and again a house ‘from’ bricks; and it is better to assume a smaller and finite number of principles, as Empedocles does.
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5
All thinkers then agree in making the contraries principles, both those who describe the All as one and unmoved (for even Parmenides treats hot and cold as principles under the names of fire and earth) and those too who use the rare and the dense. The same is true of Democritus also, with his plenum and void, both of which exist, be says, the one as being, the other as not-being. Again he speaks of differences in position, shape, and order, and these are genera of which the species are contraries, namely, of position, above and below, before and behind; of shape, angular and angle-less, straight and round.
It is plain then that they all in one way or another identify the contraries with the principles. And with good reason. For first principles must not be derived from one another nor from anything else, while everything has to be derived from them. But these conditions are fulfilled by the primary contraries, which are not derived from anything else because they are primary, nor from each other because they are contraries.
But we must see how this can be arrived at as a reasoned result, as well as in the way just indicated.
Our first presupposition must be that in nature nothing acts on, or is acted on by, any other thing at random, nor may anything come from anything else, unless we mean that it does so in virtue of a concomitant