Seite - 489 - in The Complete Aristotle

circular motion will be the same as rectilinear motion, and rolling the same as walking. But is not this difficulty removed by the principle already laid down that if that in which the motion takes place is specifically different (as in the present instance the circular path is specifically different from the straight) the motion itself is also different? We have explained, then, what is meant by saying that motion is one generically or one specifically. Motion is one in an unqualified sense when it is one essentially or numerically: and the following distinctions will make clear what this kind of motion is. There are three classes of things in connexion with which we speak of motion, the ‘that which’, the ‘that in which’, and the ‘that during which’. I mean that there must he something that is in motion, e.g. a man or gold, and it must be in motion in something, e.g. a place or an affection, and during something, for all motion takes place during a time. Of these three it is the thing in which the motion takes place that makes it one generically or specifically, it is the thing moved that makes the motion one in subject, and it is the time that makes it consecutive: but it is the three together that make it one without qualification: to effect this, that in which the motion takes place (the species) must be one and incapable of subdivision, that during which it takes place (the time) must be one and unintermittent, and that which is in motion must be one-not in an accidental sense (i.e. it must be one as the white that blackens is one or Coriscus who walks is one, not in the accidental sense in which Coriscus and white may be one), nor merely in virtue of community of nature (for there might be a case of two men being restored to health at the same time in the same way, e.g. from inflammation of the eye, yet this motion is not really one, but only specifically one). Suppose, however, that Socrates undergoes an alteration specifically the same but at one time and again at another: in this case if it is possible for that which ceased to be again to come into being and remain numerically the same, then this motion too will be one: otherwise it will be the same but not one. And akin to this difficulty there is another; viz. is health one? and generally are the states and affections in bodies severally one in essence although (as is clear) the things that contain them are obviously in motion and in flux? Thus if a person’s health at daybreak and at the present moment is one and the same, why should not this health be numerically one with that which he recovers after an interval? The same argument applies in each case. There is, however, we may answer, this difference: that if the states are two then it follows simply from this fact that the activities must also in point of number be two (for only that which is numerically one can give rise to an activity that is numerically one), but if the state is one, this is not in itself enough to make us regard the activity also as one: for when a man ceases walking, the walking no longer is, but it will again be if he begins to walk 489