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It is (a) the source or origin of movement, it is (b) the end, it is (c) the essence of the whole living body. For in this stormy life as on the stormy ocean heavy things sink us and light things buoy us up. The converse is true of just acts. And now, having made this distinction, let us address ourselves to those who say that all is motion, and ask them whether all things according to them have the two kinds of motion, and are changed as well as move in place, or is one thing moved in both ways, and another in one only? That would be exceedingly naive, for it is not the case in the clearly evident mathematical sciences, nor is it possible in analysis, since it is the immediate premisses which are the basic truths, and a fresh conclusion is only formed by the addition of a new immediate premiss: but if it be admitted that it is these primary immediate premisses which are basic truths, each subject-genus will provide one basic truth. Pythodorus had heard Zeno repeat them before. Thus, in the case of those predications which have within them no contradiction when the nouns are expanded into definitions, and wherein the predicates belong to the subject in their own proper sense and not in any indirect way, the individual may be the subject of the simple propositions as well as of the composite. If so, the gods, at any rate, cannot be supposed to have either joy or sorrow. Besides, whatever takes a part its own In fostering and increasing aught... Part 11 Suppose now that a definition has been rendered of some complex term, take away the definition of one of the elements in the complex, and see if also the rest of the definition defines the rest of it: if not, it is clear that neither does the whole definition define the whole complex. This is why it is hard to grasp what motion is. Another consequence that follows is that the animal must be moved by its number precisely in the way that Democritus explained its being moved by his spherical psychic atoms.

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