Page - 495 - in The Complete Aristotle

Here, however, the question arises, has every state of rest that is not permanent a becoming, and is this becoming a coming to a standstill? If so, there must be a becoming of that which is at rest unnaturally, e.g. of earth at rest above: and therefore this earth during the time that it was being carried violently upward was coming to a standstill. But whereas the velocity of that which comes to a standstill seems always to increase, the velocity of that which is carried violently seems always to decrease: so it will he in a state of rest without having become so. Moreover ‘coming to a standstill’ is generally recognized to be identical or at least concomitant with the locomotion of a thing to its proper place. There is also another difficulty involved in the view that remaining in a particular place is contrary to motion from that place. For when a thing is moving from or discarding something, it still appears to have that which is being discarded, so that if a state of rest is itself contrary to the motion from the state of rest to its contrary, the contraries rest and motion will be simultaneously predicable of the same thing. May we not say, however, that in so far as the thing is still stationary it is in a state of rest in a qualified sense? For, in fact, whenever a thing is in motion, part of it is at the starting-point while part is at the goal to which it is changing: and consequently a motion finds its true contrary rather in another motion than in a state of rest. With regard to motion and rest, then, we have now explained in what sense each of them is one and under what conditions they exhibit contrariety. [With regard to coming to a standstill the question may be raised whether there is an opposite state of rest to unnatural as well as to natural motions. It would be absurd if this were not the case: for a thing may remain still merely under violence: thus we shall have a thing being in a non-permanent state of rest without having become so. But it is clear that it must be the case: for just as there is unnatural motion, so, too, a thing may be in an unnatural state of rest. Further, some things have a natural and an unnatural motion, e.g. fire has a natural upward motion and an unnatural downward motion: is it, then, this unnatural downward motion or is it the natural downward motion of earth that is contrary to the natural upward motion? Surely it is clear that both are contrary to it though not in the same sense: the natural motion of earth is contrary inasmuch as the motion of fire is also natural, whereas the upward motion of fire as being natural is contrary to the downward motion of fire as being unnatural. The same is true of the corresponding cases of remaining. But there would seem to be a sense in which a state of rest and a motion are opposites.] 495