Parmenides

.a. One is not many, and therefore has no parts, and therefore is not a whole, which is a sum of parts, and therefore has neither beginning, middle, nor end, and is therefore unlimited, and therefore formless, being neither round nor straight, for neither round nor straight can be defined without assuming that they have parts; and therefore is not in place, whether in another which would encircle and touch the one at many points; or in itself, because that which is self-containing is also contained, and therefore not one but two. This being premised, let us consider whether one is capable either of motion or rest. For motion is either change of substance, or motion on an axis, or from one place to another. But the one is incapable of change of substance, which implies that it ceases to be itself, or of motion on an axis, because there would be parts around the axis; and any other motion involves change of place. But existence in place has been already shown to be impossible; and yet more impossible is coming into being in place, which implies partial existence in two places at once, or entire existence neither within nor without the same; and how can this be? And more impossible still is the coming into being either as a whole or parts of that which is neither a whole nor parts. The one, then, is incapable of motion. But neither can the one be in anything, and therefore not in the same, whether itself or some other, and is therefore incapable of rest. Neither is one the same with itself or any other, or other than itself or any other.