Thus we have seen up to now the following meanings of ὅλον: 1.) ὅλον as completeness. 2.) as the comprehensive: a) in the sense of the general, καθόλου, b) in the sense of continuous connection, συνεχές, in which the parts which are the ἐνυπάρχοντα exist either δυνάμει or ἐνέργεια.
There is still a third kind of ὅλον: 3.) the totality, πᾶν. ἔτι τοῦ ποσοῦ ἔχοντος δὲ ἀρχὴν καὶ μέσον καὶ ἔσχατον, ὅσων μὲν μὴ ποιεῖ ἡ θέσις διαφοράν, πᾶν λέγεται, ὅσων δὲ ποιεῖ, ὅλον (1024a1ff.). The ὅλον in the sense of the comprehensive and the continuous, insofar as it is considered as to its quantity, is: a) a πᾶν, a totality, a sum. The sum of the points is something other than the whole line. What comes into play here is the notion of multitude, in which the order, θέσις, of the parts that make up the whole is arbitrary; no point as point has a priority over any other. b) But there can also be a whole in which the θέσις of the parts is not indifferent. ὅσων δὲ ἡ θέσις ποιεῖ διαφοράν, ὅλον λέγεται (cf. a2). That is then called ὅλον, whole. c) Or again, there can also be something which is at the same time πᾶν and ὅλον. ἔστι δὲ ταῦτα ὅσων ἡ μὲν φύσις ἡ αὐτὴ μένει τῇ μεταθέσει, ἡ δὲ μορφὴ οὔ, οἷον κηρὸς καὶ ἱμάτιον (a3ff). "This is the case where the φύσις in a μετάθεσις, in a change of the order of the parts, remains the same, but the μορφή, the outward look, the Gestalt, does not." This latter changes. A dress, e.g., is indeed a ὅλον, a whole. The μορφή of the dress can, nevertheless, through a μετάθεσις of the parts—by being folded, draped, or worn differently—change. Throughout this μετάθεσις it remains identical with itself, the φύσις remains the same, the ὅλον is preserved; but the μορφή changes: ὅλον and πᾶν. d) The ultimate determination of the πᾶν is that determination of wholeness which is also claimed for number. καὶ ἀριθμὸς πᾶν μὲν λέγεται, ὅλος δ᾽ ἀριθμὸς οὐ λέγεται (cf. a7f.). The ἀριθμός, that which is counted, the sum, is called πᾶν, totality, but not ὅλον, whole. e) And finally it is called πάντα, "all things collected," but not the whole. πᾶσαι αὗται αἱ μονάδες, "these collected units." πάντα δὲ λέγεται ἐφ᾽ οἷς τὸ πᾶν ὡς ἐφ᾽ ἐνί, ἐπὶ τούτοις τὸ πάντα ὡς ἐπὶ διῃρημένοις: πᾶς οὗτος ὁ ἀριθμός, πᾶσαι αὗται αἱ μονάδες (a8ff.). "Whereas τὸ πᾶν, the totality, is used in order to signify the unit, so τὰ πάντα, the collected, denotes the separate parts, this total number, these collected 'ones.'"
This consideration is in Aristotle of fundamental significance for the structure of beings and for the λόγος which uncovers beings in their structure. And it is also the basis for the distinction between the καθόλου and the καθ᾽ ἕκαστον. This distinction resides in the mode of access to the beings and at the same time in the degree of the uncoveredness (ἀλήθεια) of the beings.