Page - 556 - in The Complete Aristotle

clear from the following considerations that no other than locomotion can be continuous. Every other motion and change is from an opposite to an opposite: thus for the processes of becoming and perishing the limits are the existent and the non-existent, for alteration the various pairs of contrary affections, and for increase and decrease either greatness and smallness or perfection and imperfection of magnitude: and changes to the respective contraries are contrary changes. Now a thing that is undergoing any particular kind of motion, but though previously existent has not always undergone it, must previously have been at rest so far as that motion is concerned. It is clear, then, that for the changing thing the contraries will be states of rest. And we have a similar result in the case of changes that are not motions: for becoming and perishing, whether regarded simply as such without qualification or as affecting something in particular, are opposites: therefore provided it is impossible for a thing to undergo opposite changes at the same time, the change will not be continuous, but a period of time will intervene between the opposite processes. The question whether these contradictory changes are contraries or not makes no difference, provided only it is impossible for them both to be present to the same thing at the same time: the point is of no importance to the argument. Nor does it matter if the thing need not rest in the contradictory state, or if there is no state of rest as a contrary to the process of change: it may be true that the non-existent is not at rest, and that perishing is a process to the non-existent. All that matters is the intervention of a time: it is this that prevents the change from being continuous: so, too, in our previous instances the important thing was not the relation of contrariety but the impossibility of the two processes being present to a thing at the same time. And there is no need to be disturbed by the fact that on this showing there may be more than one contrary to the same thing, that a particular motion will be contrary both to rest and to motion in the contrary direction. We have only to grasp the fact that a particular motion is in a sense the opposite both of a state of rest and of the contrary motion, in the same way as that which is of equal or standard measure is the opposite both of that which surpasses it and of that which it surpasses, and that it is impossible for the opposite motions or changes to be present to a thing at the same time. Furthermore, in the case of becoming and perishing it would seem to be an utterly absurd thing if as soon as anything has become it must necessarily perish and cannot continue to exist for any time: and, if this is true of becoming and perishing, we have fair grounds for inferring the same to be true of the other kinds of change, since it would be in the natural order of things that they should be uniform in this respect. < div id=“section69” class=“section” title=“8”> 556