Seemingly, no semiotically relevant theme could simultaneously serve all the knowledge, skills, and acquired capacities except for one—a means of reducing the diversity of all sensory appearances into distinctive and comparable units—or the concept of one. One is not only a form of perceptibility formalised to one, but simultaneously, it is the limit of thinkability. The universe is one, God is one, and every abstraction is one. The comparatively extensive use of the seemingly simple one makes us think of its self-clarity and unproblematic nature. Thus, it falsely allows fatal mistakes. One can be described as a chameleon—both historical and conceptual. One preserves all its historical forms of thinking and understanding, which in different sign systems are not always congruent. One can change the reference; it can be subjected to differently constructed ontologies, mathematical orders, or simply linguistic grammaticalisation. All this makes one “live” in a systemic polysemy, forming a polysemous pattern. The aim of this article is—in a maximally synoptic approach as far as the limited scope reserved for the article allows—to highlight the peculiarities of one’s origin and use and to mark its connection with semiotics.