Seite - 540 - in The Complete Aristotle

which suffers alteration is infinitely divisible it does not follow from this that the same is true of the alteration itself, which often occurs all at once, as in freezing. Again, when any one has fallen ill, there must follow a period of time in which his restoration to health is in the future: the process of change cannot take place in an instant: yet the change cannot be a change to anything else but health. The assertion. therefore, that alteration is continuous is an extravagant calling into question of the obvious: for alteration is a change from one contrary to another. Moreover, we notice that a stone becomes neither harder nor softer. Again, in the matter of locomotion, it would be a strange thing if a stone could be falling or resting on the ground without our being able to perceive the fact. Further, it is a law of nature that earth and all other bodies should remain in their proper places and be moved from them only by violence: from the fact then that some of them are in their proper places it follows that in respect of place also all things cannot be in motion. These and other similar arguments, then, should convince us that it is impossible either that all things are always in motion or that all things are always at rest. Nor again can it be that some things are always at rest, others always in motion, and nothing sometimes at rest and sometimes in motion. This theory must be pronounced impossible on the same grounds as those previously mentioned: viz. that we see the above-mentioned changes occurring in the case of the same things. We may further point out that the defender of this position is fighting against the obvious, for on this theory there can be no such thing as increase: nor can there be any such thing as compulsory motion, if it is impossible that a thing can be at rest before being set in motion unnaturally. This theory, then, does away with becoming and perishing. Moreover, motion, it would seem, is generally thought to be a sort of becoming and perishing, for that to which a thing changes comes to be, or occupancy of it comes to be, and that from which a thing changes ceases to be, or there ceases to be occupancy of it. It is clear, therefore, that there are cases of occasional motion and occasional rest. We have now to take the assertion that all things are sometimes at rest and sometimes in motion and to confront it with the arguments previously advanced. We must take our start as before from the possibilities that we distinguished just above. Either all things are at rest, or all things are in motion, or some things are at rest and others in motion. And if some things are at rest and others in motion, then it must be that either all things are sometimes at rest and sometimes in motion, or some things are always at rest and the remainder always in motion, or some of the things are always at rest and others always in motion while others again are sometimes at rest and sometimes in motion. Now we have said before that it is impossible that all 540