Seite - 679 - in The Complete Aristotle

they differed in substance, they would both act and suffer action on coming into reciprocal contact. V. Again, what is it which sets them moving? For if their ‘mover’ is other than themselves, they are such as to ‘suffer action’. If, on the other hand, each of them sets itself in motion, either (a) it will be divisible (’imparting motion’ qua this, ‘being moved’ qua that), or (b) contrary properties will attach to it in the same respect-i.e. ‘matter’ will be identical in-potentiality as well as numerically-identical. As to the thinkers who explain modification of property through the movement facilitated by the pores, if this is supposed to occur notwithstanding the fact that the pores are filled, their postulate of pores is superfluous. For if the whole body suffers action under these conditions, it would suffer action in the same way even if it had no pores but were just its own continuous self. Moreover, how can their account of ‘vision through a medium’ be correct? It is impossible for (the visual ray) to penetrate the transparent bodies at their ‘contacts’; and impossible for it to pass through their pores if every pore be full. For how will that differ from having no pores at all? The body will be uniformly ‘full’ throughout. But, further, even if these passages, though they must contain bodies, are ‘void’, the same consequence will follow once more. And if they are ‘too minute to admit any body’, it is absurd to suppose there is a ‘minute’ void and yet to deny the existence of a ‘big’ one (no matter how small the ‘big’ may be), or to imagine ‘the void’ means anything else than a body’s place-whence it clearly follows that to every body there will correspond a void of equal cubic capacity. As a general criticism we must urge that to postulate pores is superfluous. For if the agent produces no effect by touching the patient, neither will it produce any by passing through its pores. On the other hand, if it acts by contact, then-even without pores-some things will ‘suffer action’ and others will ‘act’, provided they are by nature adapted for reciprocal action and passion. Our arguments have shown that it is either false or futile to advocate pores in the sense in which some thinkers conceive them. But since bodies are divisible through and through, the postulate of pores is ridiculous: for, qua divisible, a body can fall into separate parts. < div class=“section” title=“9”> 9 Let explain the way in which things in fact possess the power of 679