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Knowledge, also, and perception, we call the measure of things for
the same reason, because we come to know something by them-while as
a matter of fact they are measured rather than measure other things.
But it is with us as if some one else measured us and we came to
know how big we are by seeing that he applied the cubit-measure to
such and such a fraction of us. But Protagoras says 'man is the
measure of all things', as if he had said 'the man who knows' or
'the man who perceives'; and these because they have respectively
knowledge and perception, which we say are the measures of objects.
Such thinkers are saying nothing, then, while they appear to be saying
something remarkable.
Evidently, then, unity in the strictest sense, if we define it
according to the meaning of the word, is a measure, and most
properly of quantity, and secondly of quality. And some things will be
one if they are indivisible in quantity, and others if they are
indivisible in quality; and so that which is one is indivisible,
either absolutely or qua one.
2
With regard to the substance and nature of the one we must ask
in which of two ways it exists. This is the very question that we
reviewed in our discussion of problems, viz. what the one is and how
we must conceive of it, whether we must take the one itself as being a
substance (as both the Pythagoreans say in earlier and Plato in
later times), or there is, rather, an underlying nature and the one
should be described more intelligibly and more in the manner of the
physical philosophers, of whom one says the one is love, another
says it is air, and another the indefinite
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