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Further, something persists, but the contrary does not persist;
there is, then, some third thing besides the contraries, viz. the
matter. Now since changes are of four kinds-either in respect of the
'what' or of the quality or of the quantity or of the place, and
change in respect of 'thisness' is simple generation and
destruction, and change in quantity is increase and diminution, and
change in respect of an affection is alteration, and change of place
is motion, changes will be from given states into those contrary to
them in these several respects. The matter, then, which changes must
be capable of both states. And since that which 'is' has two senses,
we must say that everything changes from that which is potentially
to that which is actually, e.g. from potentially white to actually
white, and similarly in the case of increase and diminution. Therefore
not only can a thing come to be, incidentally, out of that which is
not, but also all things come to be out of that which is, but is
potentially, and is not actually. And this is the 'One' of Anaxagoras;
for instead of 'all things were together'-and the 'Mixture' of
Empedocles and Anaximander and the account given by Democritus-it is
better to say 'all things were together potentially but not actually'.
Therefore these thinkers seem to have had some notion of matter. Now
all things that change have matter, but different matter; and of
eternal things those which are not generable but are movable in
space have matter-not matter for generation, however, but for motion
from one place to another
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