16. It may be objected that movement is an imperfect
actualization.[272] In that case actualization should be given
the first rank; and under that genus would follow the species of
movement, with the quality of imperfection, by saying that movement
is an actualization, and adding (the specific difference) that it is
imperfect. To say that movement is an imperfect actualization does
not deprive it of being an actualization, but implies that though it
be actualization, there is in it succession, not to arrive at being
actualization, (which it is already), but to accomplish something from
which it is yet entirely distinct. Then (when that goal is reached),
it is not the movement that becomes perfect, but the thing which was
the goal. For instance, walking is walking from the very first step;
but if there be a mile to go, and the mile be not yet finished, what
is lacking of the mile is not lacking to the walking or to movement
(taken absolutely), but to that particular walk. For the walk was
walking and movement from the very first step; consequently, he who
is moving has already moved, and he who cuts has already cut.[273]
Just as actualization, movement has no need of time; it needs time
only to become such an action. If then actualization be outside of
time, movement, taken absolutely, must also be outside of time. The
objection that movement is in time because it implies continuity
(proves too much; for in that case) intuition itself, if prolonged,
would also imply continuity, and therefore would be in time. Reasoning
by induction, it may be seen, 1, that one can always distinguish
parts in any kind of movement; 2, that it would be impossible to
determine when and since when the movement began, or to assign the
definite point of departure; 3, that it is always possible to divide
movement by following it up to its origin, so that in this manner
movement that has just begun would find itself to have begun since
infinite time, and, 4, that movement would be infinite in regard to
its beginning. The fact is that the Aristotelians distinguish movement
from actualization; they affirm that actualization is outside of time,
but that time is necessary to movement; not indeed to some particular
movement, but to movement in itself, because, according to their
views, it is a quantity. Nevertheless, they themselves acknowledge
that movement is a quantity only by accident, as, for instance, when
it is a daily movement, or when it has some particular duration. Just
as actualization is outside of time, nothing hinders movement from
having begun outside of time, and time from being connected with
movement only because the movement has a certain duration. Indeed, it
is generally granted that changes occur outside of time, for it is
usual to say, The changes occur either suddenly or successively. Now
if change can occur outside of time, why should it not be so also with
movement? We here speak of change, and not of "having changed;" for
change does not necessarily have to be accomplished (while "having
changed" signifies an accomplished fact, and consequently implies the
notion of time).
ACTION AND EXPERIENCING MAY BE SUBSUMED UNDER MOVEMENT, BUT CANNOT BE
CONSIDERED AS SEPARATE CATEGORIES.
17. It may be objected that actualization and movement do not, by
themselves, form a genus, but belong to the genus of relation, because
actualization exists through the power of something active, and
movement exists by the power of some motor, as such. We might answer
that relative conceptions are produced by habituation (the manner of
being) even of things, and not only through the relation established
between them by the mind. As the habituation is a mode of "hypostatic"
existence, although it be the "thing of something else," or although
it refer to something else,[274] it nevertheless possesses its nature
before being a relation. Now this actualization, this movement, this
habituation, which is the "thing of some other thing" nevertheless
possesses the property of existing and of being conceived by itself
before being a relation; otherwise, all things would be relative
conceptions; for there is nothing, not excluding the soul herself,
which does not bear some relation to something else. Moreover, why are
"action" and "acting" not relatives? For they necessarily are either a
movement or an actualization. If the Aristotelians consider "action" a
relative, and make a genus of "acting," why then do they not also place
"movement" among the relatives, and make a genus of "moving?" They
might, indeed, have subsumed under the genus "movement" the two species
"action" and "reaction" (or, "suffering"); but they have no right to
make two distinct genera of "acting" and "reacting," as they generally
do.
ON ARISTOTELIAN PRINCIPLES, EVEN INTELLECTION WOULD BE MOVEMENT OR
ACTUALIZATION.
18. We must further examine if the Aristotelians have the right
to say that acting contains both actualizations and movements,
the actualizations producing themselves instantaneously, and the
movements successively; as, for instance, dividing implies time.
Or will they say that all actualizations are movements, or, at
least, are accompanied by movements? Will they trace all actions to
"experiencing" (or, reactions), or will they acknowledge absolute
actions, like walking or speaking? Or will they distinguish all actions
that relate to "experiencing" as movements, and all absolute actions
as actualizations? Or will they place actions of both kinds among
movements, and among actualizations? They would no doubt classify
walking, which is an absolute thing, as movement; and thinking, which
is a verb without passive voice, as an actualization.[275] Otherwise
the Aristotelians will be obliged to insist that there is nothing
active in walking or thinking. But if walking and thinking do not
belong to the category of acting, it will be necessary to explain to
what they do belong. Will it be said that thinking relates to the
thinkable (the intelligible), as intellection does,[276] because
sensation relates to the sense-object? If sensation be related to
the sense-object, why do they not equally relate "sensing" (feeling)
to the sense-object? Sensation, relating to something else, has a
relation with that thing; but, besides that relation, it has the
property of being an "action" or an "experience" (or, reaction). If
therefore reaction (or, suffering), besides belonging to something
else, or depending on something else, has the property of itself
being something, like actualization, then walking, besides belonging
to something else (to the feet), and depending on something else (on
the motive power), nevertheless by itself possesses the property of
being movement. In this case, it will have to be recognized that
intellection, besides being a relation, by itself also is a movement or
an actualization.