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Moreover against Parmenides could be produced a strong couple of argumenta ad hominem or ex concessis, by which, it is true, truth itself could not be brought to light, but at any rate the untruth of that absolute separation of the world of the senses and the world of the ideas, and the untruth of the identity of “Being” and Thinking could be demonstrated. Firstly, if the Thinking of Reason in ideas is real, then also Plurality and Motion must have reality, for rational Thinking is mobile; and more precisely, it is a motion from idea to idea, therefore within a plurality of realities. There is no subterfuge against that; it is quite impossible to designate Thinking as a rigid Permanence, as an eternally immobile, intellectual Introspection of Unity. Secondly, if only fraud and illusion come from the senses, and if in reality there exists only the real identity of “Being” and Thinking, what then are the senses themselves? They too are certainly Appearance only since they do not coincide with the Thinking, and their product, the world of senses, does not coincide with “Being.” If however the senses themselves are Appearance to whom then are they Appearance? How can they, being unreal, still deceive? The “Non-Existent” cannot even deceive. Therefore the Whence? of deception and Appearance remains an enigma, yea, a contradiction. We call these argumenta ad hominem: The Objection Of The Mobile Reason and that of The Origin Of Appearance. From the first would result the reality of Motion and of Plurality, from the second the impossibility of the Parmenidean Appearance, assuming that the chief-doctrine of Parmenides on the “Being” were accepted as true. This chief-doctrine however only says: The “Existent” only has a “Being,” the “Non-Existent” does not exist. If Motion however has such a “Being,” then to Motion applies what applies to the “Existent” in general: it is increate, eternal, indestructible, without increase or decrease. But if the “Appearance” is denied and a belief in it made untenable, by means of that question as to the Whence? of the “Appearance,” if the stage of the so-called Becoming, of change, our many-shaped, restless, coloured and rich Existence is protected from the Parmenidean rejection, then it is necessary to characterise this world of change and alteration as a sum of such really existing Essentials, existing simultaneously into all eternity. Of a change in the strict sense, of a Becoming there cannot naturally be any question even with this assumption. But now Plurality has a real “Being,” all qualities have a real “Being” and motion not less; and of any moment of this world—although these moments chosen at random lie at a distance of millenniums from one another—it would have to be possible to say: all real Essentials extant in this world are without exception co-existent, unaltered, undiminished, without increase, without decrease. A millennium later the world is exactly the same. Nothing has altered. If in spite of that the appearance of the world at the one time is quite different from that at the other time, then that is no deception, nothing merely apparent, but the effect of eternal motion. The real “Existent” is moved sometimes thus, sometimes thus: together, asunder, upwards, downwards, into one another, pell-mell.