  In any event, Parmenides makes it clear that the power of dialectic (however this is understood) cannot be saved unless the forms themselves are saved. As a means of saving the forms, Parmenides recommends a process of training that focuses on forms and takes note of the fact that forms wander (in the sense of having contrary properties, such as being like and unlike: 135e1–7). In particular, Parmenides suggests that the training process take the following shape. First, concerning some form, it must involve extracting consequences from the hypothesis that that form is; second, concerning the very same form, it must involve extracting consequences from the hypothesis that that form is not (135e8–136a2). Parmenides goes on to say that it is also important to consider different sorts of consequences: first, consequences for the form that is hypothesized to be (or to not be), and second, consequences for things other than the form that is hypothesized to be (or not to be). Parmenides also says that the training process should involve extracting consequences for the relevant form in relation to itself and in relation to the others, and consequences for things other than the relevant form in relation to themselves and in relation to the relevant form.