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Then, as it seems, the opposition of the nature of a part of the other, and of the nature of being, when they are opposed to one another, is no less truly existence than is being itself, if it is not wrong for me to say so, for it signifies not the opposite of being, but only the other of being, and nothing more.

That is perfectly clear.

Then what shall we call this?

Evidently this is precisely not-being, which we were looking for because of the sophist.

And is this, as you were saying, as fully endowed with being as anything else, and shall we henceforth say with confidence that not-being has an assured existence and a nature of its own?

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