 if it is said he does not know the other by the first intention but rather he knows himself as the beginning of the whole then it is necessary for him to know the whole by the second intention since it is not possible for him to know himself except as the beginning for that is the reality of his self and it is not possible for him to know himself as the beginning of the other except that the other enters into his knowledge by way of implication and necessity and it is not farfetched that his self has implications. this does not necessitate multiplicity in the essence of the self but rather it is impossible for there to be multiplicity in the self itself.
فإن قيل هو لا يعلم الغير بالقصد الأول بل يعلم ذاته مبدأ للكل، فيلزمه العلم بالكل بالقصد الثاني إذ لا يمكن أن يعلم ذاته إلا مبدأ فإنه حقيقة ذاته، ولا يمكن أن يعلم ذاته مبدأ لغيره إلا ويدخل الغير في علمه بطريق التضمن واللزوم، ولا يبعد أن يكون لذاته لوازم. وذلك لا يوجب كثرة في ماهية الذات وإنما يمتنع أن يكون في نفس الذات كثرة.