  Initially, this third condition is obscure. The way Socrates handles putative counter-examples to the principle of non-opposition (at 436c–e) might suggest that when one thing experiences one opposite in one of its parts and another in another, it is not experiencing opposites in different respects (Stalley 1975; Bobonich 2002, 228–31; Lorenz 2006, 23–24). That would entail, apparently, that it is not one thing experiencing opposites at all, but merely a plurality. But Socrates later rewords the principle of non-opposition’s “same respect” condition as a “same part” condition (439b), which explicitly allows one thing to experience one opposite in one of its parts and another in another. The most natural way of relating these two articulations of the principle is to suppose that experiencing one opposite in one part and another in another is just one way to experience opposites in different respects. But however we relate the two articulations to each other, Socrates clearly concludes that one soul can experience simultaneously opposing attitudes in relation to the same thing, but only if different parts of it are the direct subjects of the opposing attitudes.