"This difficult second part of the dialogue is generally agreed to be one of the most challenging, and sometimes bizarre, pieces in the whole of the Platonic corpus. It consists of an unrelenting series of difficult and subtle arguments, where the exchange is stripped of all but the bare essentials of the arguments involved. Gone are the drama and colour we are accustomed to from earlier dialogues.
The second part of the dialogue can be divided in the three following parts:
Hypothesis n.1: If it is one. The one cannot be made up of parts and cannot be a single part, because a part must be section of a whole, in order to be different from many. So it has not a beginning, a center or an end thus it cannot be spherical or linear. Since the one cannot be touched because has got no parts, it is neither anywhere nor into itself, because it would be many. Therefore the one cannot move and cannot dematerialize in order to reappear in another place. The one must be itself and cannot be different from it. The one does not take part in the flowing of time so it is imperishable.
Hypothesis n.2: If the one is. The one is, it must be and it is part of the being. The one is part of the being and vice versa. The being is a part of the one, the one is a whole that is a group of sections. The one does not participate of the being, so it must be a single part. The being is unlimited and is contained in everything, big or small it is. So, since the one is part of the being, it is divided in as many parts as the being, thus it is unfinished. The parts are themselves sections of a whole, the whole is delimited confirming the presence of a beginning, a centre, and an end. Therefore, since the centre is itself at the same distance from the beginning and the end, the one must have a form: linear either spherical or mixed. If the whole is into some of its parts, it will be the plus into the minus, and different from itself. The one is also elsewhere, it is stationary and in movement at the same time.
Hypothesis n. 3: If the one is not. If the one is not it participates of everything different from him, so everything is partially one. Similarity, dissimilarity, bigness, equality and smallness belong to it since the one is similar to itself but dissimilar to anything that is, but it can be big or small as regards dissimilarity and equal as concerns similarity. So the one participates of the non-being and also of the being because you can think of it. Therefore the one becomes and perishes and, since it participates of the non-being, stays. The one removes from itself the contraries so that it is unnameable, not disputable, not knowable or sensible or showable. The other things appear one and many, limited and unlimited, similar and dissimilar, the same and completely different, in movement and stationary, and neither the first nor the latter thing since they are different from the one and other things. Eventually they are not. So if the one is not, the being is not.
A satisfactory characterisation of this part of the dialogue has eluded scholars since antiquity.
According to Ficino: "While Plato sprinkled the seeds of all wisdom throughout all his dialogues, yet he collected the precepts of moral philosophy in the books on the Republic, the whole of science in the Timaeus, and he comprehended the whole of theology in the Parmenides. And whereas in the other works he rises far above all other philosophers, in this one he seems to surpass even himself and to bring forth this work miraculously from the adytum of the divine mind and from the innermost sanctum of philosophy. Whosoever undertakes the reading of this sacred book shall first prepare himself in a sober mind and detached spirit, before he makes bold to tackle the mysteries of this heavenly work. For here Plato discusses his own thoughts most subtly: how the One itself is the principle of all things, which is above all things and from which all things are, and in what manner it is outside everything and in everything, and how everything is from it, through it, and toward it." (Klibansky, 1941)"
Everything short or long, round, square or shapeless, heavy or light, short lived or long lived,
is quantized using one's ONE,
which is the tick source one uses to quantize objects and events.
I suggest that Plato's "one" is basically the tick source one references [Cross-correlates] everything to,
which in the short run is a heart beat, and in the middle run days, months, years,
and in the long run the tick source that has the highest auto-correlation.
Zero = nothing. Not zero = something. Not zeros are referenced to another "something" which is ultimately referenced to a universal "one".
1^n = being "i", the square root of minus one = becoming. i^n = time.
One = the ultimate tick source auto-correlation = the ultimate being = God.