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These absurdities follow, and it also follows that the contrary
element, whether it is plurality or the unequal, i.e. the great and
small, is the bad-itself. (Hence one thinker avoided attaching the
good to the One, because it would necessarily follow, since generation
is from contraries, that badness is the fundamental nature of
plurality; while others say inequality is the nature of the bad.) It
follows, then, that all things partake of the bad except one--the
One itself, and that numbers partake of it in a more undiluted form
than spatial magnitudes, and that the bad is the space in which the
good is realized, and that it partakes in and desires that which tends
to destroy it; for contrary tends to destroy contrary. And if, as we
were saying, the matter is that which is potentially each thing,
e.g. that of actual fire is that which is potentially fire, the bad
will be just the potentially good.
All these objections, then, follow, partly because they make every
principle an element, partly because they make contraries
principles, partly because they make the One a principle, partly
because they treat the numbers as the first substances, and as capable
of existing apart, and as Forms.
5
If, then, it is equally impossible not to put the good among the
first principles and to put it among them in this way, evidently the
principles are not being correctly described, nor are the first
substances
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