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. But in another sense there are different first
causes, viz. all the contraries which are neither generic nor
ambiguous terms; and, further, the matters of different things are
different. We have stated, then, what are the principles of sensible
things and how many they are, and in what sense they are the same
and in what sense different.
6
Since there were three kinds of substance, two of them physical
and one unmovable, regarding the latter we must assert that it is
necessary that there should be an eternal unmovable substance. For
substances are the first of existing things, and if they are all
destructible, all things are destructible. But it is impossible that
movement should either have come into being or cease to be (for it
must always have existed), or that time should. For there could not be
a before and an after if time did not exist. Movement also is
continuous, then, in the sense in which time is; for time is either
the same thing as movement or an attribute of movement. And there is
no continuous movement except movement in place, and of this only that
which is circular is continuous.
But if there is something which is capable of moving things or
acting on them, but is not actually doing so, there will not
necessarily be movement; for that which has a potency need not
exercise it. Nothing, then, is gained even if we suppose eternal
substances, as the believers in the Forms do, unless there is to be in
them some principle which can cause change; nay, even this is not
enough, nor is another substance besides the Forms enough; for if it
is not to act, there will be no movement
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