A question risen out of the seminars, cause that is pretty much the position of the Eleatics. That any part of mass (or other extendable volumes/surfaces/lines) is (mentally, but arguably they claimed the human mental world was closer to the truth than our senses) infinitely divisible, and therefore nothing can actually ever take a different position in any progression.
You can also read the largish spoiler for some background on the presocratic idea of infinite divisibility, but i merely want some guiding to current notions of infinite systems and what is theorised to be the relative position of their distinct particles within them.
The argument (termed a paradox in Zeno's examples of it, but originally Parmenides did not use this line of presentation) seems (to me, but also others i read a bit) to mostly consist of the following parameters:
1) If something is infinitely divisible then it already can be said to be in all parts of its own divisions, which would likely render it as being tied to other things of its likeness through the same infinite divisions and therefore be in Oneness with all those as well. The Eleatics famously argued that the Cosmos is a Monad (a One) and the senses makes us believe it alters, but they are part of the problem with understanding the actual truth.
2) The senses obviously make us think there is change around us or in us. But if there was change then we would have no notion of infinity given it would be un-natural as an idea. Eg in the paradox with Achilles and the tortoise the latter has a headstart and Achilles can't reach it due to first having to reach the first position of that headstart, upon which the tortoise would have moved slightly more, and so on to infinity. While the senses tell us that regardless of that syllogism a faster runer will overtake a slower one given enough time, this would require the cosmos to operate in a system of finite division, which idealistically is not true. The start of what by now is termed as idealism is argued to be Parmenides (and maybe before him Xenophanes), and Plato regards Parmenides of Elea as the father of his own (platonic) philosophy of ideas as well.
You can also read the largish spoiler for some background on the presocratic idea of infinite divisibility, but i merely want some guiding to current notions of infinite systems and what is theorised to be the relative position of their distinct particles within them.
Spoiler :
The argument (termed a paradox in Zeno's examples of it, but originally Parmenides did not use this line of presentation) seems (to me, but also others i read a bit) to mostly consist of the following parameters:
1) If something is infinitely divisible then it already can be said to be in all parts of its own divisions, which would likely render it as being tied to other things of its likeness through the same infinite divisions and therefore be in Oneness with all those as well. The Eleatics famously argued that the Cosmos is a Monad (a One) and the senses makes us believe it alters, but they are part of the problem with understanding the actual truth.
2) The senses obviously make us think there is change around us or in us. But if there was change then we would have no notion of infinity given it would be un-natural as an idea. Eg in the paradox with Achilles and the tortoise the latter has a headstart and Achilles can't reach it due to first having to reach the first position of that headstart, upon which the tortoise would have moved slightly more, and so on to infinity. While the senses tell us that regardless of that syllogism a faster runer will overtake a slower one given enough time, this would require the cosmos to operate in a system of finite division, which idealistically is not true. The start of what by now is termed as idealism is argued to be Parmenides (and maybe before him Xenophanes), and Plato regards Parmenides of Elea as the father of his own (platonic) philosophy of ideas as well.