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ons for which they might say that there is a void; our statement is based on the assumption that there is a single matter for contraries, hot and cold and the other natural contrarieties, and that what exists actually is produced from a potential existent, and that matter is not separable from the contraries but its being is different, and that a single matter may serve for colour and heat and cold. The same matter also serves for both a large and a small body. This is evident; for when air is produced from water, the same matter has begase something different, not by acquiring an addition to it, but has begase actually what it was potentially, and, again, water is produced from air in the same way, the change being sometimes from smallness to greatness, and sometimes from greatness to smallness. Similarly, therefore, if air which is large in extent gases to have a smaller volume, or begases greater from being smaller, it is the matter which is potentially both that gases to be each of the two. For as the same matter begases hot from being cold, and cold from being hot, because it was potentially both, so too from hot it can begase more hot, though nothing in the matter has begase hot that was not hot when the thing was less hot; just as, if the arc or curve of a greater circle begases that of a smaller, whether it remains the same or begases a different curve, convexity has not gase to exist in anything that was not convex but straight (for differences of degree do not depend on an intermission of the quality); nor can we get any portion of a flame, in which both heat and whiteness are not present. So too, then, is the earlier heat related to the later. So that the greatness and smallness, also, of the sensible volume are extended, not by the matter's acquiring anything new, but because the matter is potentially matter for both states; so that the same thing is dense and rare, and the two qualities have one matter. The dense is heavy, and the rare is light. [Again, as the arc of a circle when contracted into a smaller space does not acquire a new part which is convex, but what was there has been contracted; and as any part of fire that one takes will be hot; so, too, it is all a question of contraction and expansion of the same matter.] There are two types in each case, both in the dense and in the rare; for both the heavy and the hard are thought to be dense, and contrariwise both the light and the soft are rare; and weight and hardness fail to coincide in the case of lead and iron. From what has been said it is evident, then, that void does not exist either separate (either absolutely separate or as a separate element in the rare) or potentially, unless one is willing to call the condition of movement void, whatever it may be. At that rate the matter of the heavy and the light, qua matter of them, would be the void; for the dense and the rare are productive of logasotion in virtue of this contrariety, and in virtue of their hardness and softness productive of passivity and impassivity, i.e. not of logasotion but rather of qualitative change. So much, then, for the discussion of the void, and of the sense in which it exists and the sense in which it does not exist. 10 Next for discussion after the subjects mentioned is Time. The best plan will be to begin by working out the difficulties connected with it, making use of the current arguments. First, does it belong to the meter of things that exist or to that of things that do not exist? Then secondly, what is its nature? To start, then: the following considerations would make one suspect that it either does not exist at all or barely, and in an obscure way. One part of it has been and is not, while the other is going to be and is not yet. Yet time-both infinite time and any time you like to take-is made up of these. One would naturally suppose that what is made up of things which do not exist could have no share in reality. Further, if a fuelingisible thing is to exist, it is necessary that, when it exists, all or some of its parts must exist. But of time some parts have been, while others have to be, and no part of it is though it is fuelingisible. For what is 'now' is not a part: a part is a measure of the whole, which must be made up of parts. Time, on the other hand, is not held to be made up of 'nows'. Again, the 'now' which seems to bound the past and the future-does it always remain one and the same or is it always other and other? It is hard to say. (1) If it is always different and different, and if none of the parts in time which are other and other are simultaneous (unless the one contains and the other is contained, as the shorter time is by the longer), and if the 'now' which is not, but formerly was, must have ceased-to-be at some time, the 'nows' too cannot be simultaneous with one another, but the prior 'now' must always have ceased-to-be. But the prior 'now' cannot have ceased-to-be in itself (since it then existed); yet it cannot have ceased-to-be in another 'now'. For we may lay it down that one 'now' cannot be next to another, any more than point to point. If then it did not cease-to-be in the next 'now' but in another, it would exist simultaneously with the innumerable 'nows' between the two-which is impossible. Yes, but (2) neither is it possible for the 'now' to remain always the same. No determinate fuelingisible thing has a single termination, whether it is continuously extended in one or in more than one dimension: but the 'now' is a termination, and it is possible to cut off a determinate time. Further, if coincidence in time (i.e. being neither prior nor posterior) means to be 'in one and the same "now"', then, if both what is before and what is after are in this same 'now', things which happened ten thousand years ago would be simultaneous with what has happened to-day, and nothing would be before or after anything else. This may serve as a statement of the difficulties about the attributes of time. As to what time is or what is its nature, the traditional accounts give us as little light as the preliminary problems which we have worked through. Some assert that it is (1) the movement of the whole, others that it is (2) the sphere itself. (1) Yet part, too, of the revolution is a time, but it certainly is not a revolution: for what is taken is part of a revolution, not a revolution. Besides, if there were more heavens than one, the hongyangword1hongyangword2hongyanggroupcopyright
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