Page - 482 - in The Complete Aristotle

being, though it is also true that that that which perishes changes from being: and ‘becoming’ is change to being, though it is also change from not-being. Now a definition of motion has been given above, from which it will be seen that every goal of motion, whether it be a form, an affection, or a place, is immovable, as, for instance, knowledge and heat. Here, however, a difficulty may be raised. Affections, it may be said, are motions, and whiteness is an affection: thus there may be change to a motion. To this we may reply that it is not whiteness but whitening that is a motion. Here also the same distinctions are to be observed: a goal of motion may be so accidentally, or partially and with reference to something other than itself, or directly and with no reference to anything else: for instance, a thing which is becoming white changes accidentally to an object of thought, the colour being only accidentally the object of thought; it changes to colour, because white is a part of colour, or to Europe, because Athens is a part of Europe; but it changes essentially to white colour. It is now clear in what sense a thing is in motion essentially, accidentally, or in respect of something other than itself, and in what sense the phrase ‘itself directly’ is used in the case both of the mover and of the moved: and it is also clear that the motion is not in the form but in that which is in motion, that is to say ‘the movable in activity’. Now accidental change we may leave out of account: for it is to be found in everything, at any time, and in any respect. Change which is not accidental on the other hand is not to be found in everything, but only in contraries, in things intermediate contraries, and in contradictories, as may be proved by induction. An intermediate may be a starting-point of change, since for the purposes of the change it serves as contrary to either of two contraries: for the intermediate is in a sense the extremes. Hence we speak of the intermediate as in a sense a contrary relatively to the extremes and of either extreme as a contrary relatively to the intermediate: for instance, the central note is low relatively-to the highest and high relatively to the lowest, and grey is light relatively to black and dark relatively to white. And since every change is from something to something-as the word itself (metabole) indicates, implying something ‘after’ (meta) something else, that is to say something earlier and something later-that which changes must change in one of four ways: from subject to subject, from subject to nonsubject, from non-subject to subject, or from non-subject to non-subject, where by ‘subject’ I mean what is affirmatively expressed. So it follows necessarily from what has been said above that there are only three kinds of change, that from subject to subject, that from subject to non-subject, and that from non-subject to subject: for the fourth conceivable kind, that from non- subject to nonsubject, is not change, as in that case there is no opposition either of contraries or of contradictories. 482