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εἰσὶν δὲ οὗτοι οἱ οὐδὲν ἄλλο οἰόμενοι εἶναι ἢ οὗ ἂν δύνωνται ἀπρὶξ τοῖν χεροῖν λαβέσθαι, πράξεις δὲ καὶ γενέσεις καὶ πᾶν τὸ ἀόρατον οὐκ ἀποδεχόμενοι ὡς ἐν οὐσίας μέρει.

I don't understand the bold parts. The first one lacks the relative pronoun that is reflected in the translation. And why is an used here with a subjective? How should I interpret this hos?

This is the translation.

The uninitiated are those who think nothing is except what they can grasp firmly with their hands, and who deny the existence of actions and generation and all that is invisible.

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"οὐδὲν ἄλλο ἢ ..." is an expression meaning "nothing else than" (III.2), and it's followed by a genitive of comparison. There actually is a relative pronoun in your bolded section: οὗ, a neuter genitive. (Note the rough breathing and the accent; it's not οὐ or anything.)
You would expect this relative pronoun to be in the accusative because of its position in the subordinate clause, but as the "οὐδὲν ἄλλο ἢ ..." construction expects a genitive, the accusative semi-regularly becomes that genitive through case attraction (§2522), with elision of the antecedent. Without case attraction, and with the antecedent made explicit, the sentence is effectively:

εἰσὶν δὲ οὗτοι οἱ οὐδὲν ἄλλο οἰόμενοι εἶναι ἢ τούτου ὅ ἂν δύνωνται ἀπρὶξ τοῖν χεροῖν λαβέσθαι

They are those who believe nothing else to exist than that which they could grasp firmly with both hands

ἄν + subjunctive just expresses potentiality here.

For the second part, "ὡς ἐν οὐσίας μέρει" isn't rendered very literally in your translation; making it more explicit:

[...] οὐκ ἀποδεχόμενοι ὡς ἐν οὐσίας μέρει

those who don't accept [...] as (being) in the category of existence

ὡς is just the standard adverb of manner, or however you want to classify that exactly; different dictionaries and grammars call it different things, but the function is straightforward.

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