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In respect of Substance there is no motion, because Substance has no contrary among things that are. Nor is there motion in respect of Relation: for it may happen that when one correlative changes, the other, although this does not itself change, is no longer applicable, so that in these cases the motion is accidental. Nor is there motion in respect of Agent and Patient - in fact there can never be motion of mover and moved, because there cannot be motion of motion or becoming of becoming or in general change of change.

For in the first place there are two senses in which motion of motion is conceivable. (1) The motion of which there is motion might be conceived as subject; e.g. a man is in motion because he changes from fair to dark. Can it be that in this sense motion grows hot or cold, or changes place, or increases or decreases? Impossible: for change is not a subject. Or (2) can there be motion of motion in the sense that some other subject changes from a change to another mode of being, as e.g. a man changes from falling ill to getting well? Even this is possible only in an accidental sense. For, whatever the subject may be, movement is change from one form to another. (And the same holds good of becoming and perishing, except that in these processes we have a change to a particular kind of opposite, while the other, motion, is a change to a different kind.) So, if there is to be motion of motion, that which is changing from health to sickness must simultaneously be changing from this very change to another. It is clear, then, that by the time that it has become sick, it must also have changed to whatever may be the other change concerned (for that it should be at rest, though logically possible, is excluded by the theory). Moreover this other can never be any casual change, but must be a change from something definite to some other definite thing. So in this case it must be the opposite change, viz. convalescence. It is only accidentally that there can be change of change, e.g. there is a change from remembering to forgetting only because the subject of this change changes at one time to knowledge, at another to ignorance.

In the second place, if there is to be change of change and becoming of becoming, we shall have an infinite regress. Thus if one of a series of changes is to be a change of change, the preceding change must also be so: e.g. if simple becoming was ever in process of becoming, then that which was becoming simple becoming was also in process of becoming, so that we should not yet have arrived at what was in process of simple becoming but only at what was already in process of becoming in process of becoming. And this again was sometime in process of becoming, so that even then we should not have arrived at what was in process of simple becoming. And since in an infinite series there is no first term, here there will be no first stage and therefore no following stage either. On this hypothesis, then, nothing can become or be moved or change.

Thirdly, if a thing is capable of any particular motion, it is also capable of the corresponding contrary motion or the corresponding coming to rest, and a thing that is capable of becoming is also capable of perishing: consequently, if there be becoming of becoming, that which is in process of becoming is in process of perishing at the very moment when it has reached the stage of becoming: since it cannot be in process of perishing when it is just beginning to become or after it has ceased to become: for that which is in process of perishing must be in existence.

Fourthly, there must be a substrate underlying all processes of becoming and changing. What can this be in the present case? It is either the body or the soul that undergoes alteration: what is it that correspondingly becomes motion or becoming? And again what is the goal of their motion? It must be the motion or becoming of something from something to something else. But in what sense can this be so? For the becoming of learning cannot be learning: so neither can the becoming of becoming be becoming, nor can the becoming of any process be that process.

Finally, since there are three kinds of motion, the substratum and the goal of motion must be one or other of these, e.g. locomotion will have to be altered or to be locally moved.

To sum up, then, since everything that is moved is moved in one of three ways, either accidentally, or partially, or essentially, change can change only accidentally, as e.g. when a man who is being restored to health runs or learns: and accidental change we have long ago decided to leave out of account.

Since, then, motion can belong neither to Being nor to Relation nor to Agent and Patient, it remains that there can be motion only in respect of Quality, Quantity, and Place: for with each of these we have a pair of contraries. Motion in respect of Quality let us call alteration, a general designation that is used to include both contraries: and by Quality I do not here mean a property of substance (in that sense that which constitutes a specific distinction is a quality) but a passive quality in virtue of which a thing is said to be acted on or to be incapable of being acted on. Motion in respect of Quantity has no name that includes both contraries, but it is called increase or decrease according as one or the other is designated: that is to say motion in the direction of complete magnitude is increase, motion in the contrary direction is decrease. Motion in respect of Place has no name either general or particular: but we may designate it by the general name of locomotion, though strictly the term 'locomotion' is applicable to things that change their place only when they have not the power to come to a stand, and to things that do not move themselves locally.

Change within the same kind from a lesser to a greater or from a greater to a lesser degree is alteration: for it is motion either from a contrary or to a contrary, whether in an unqualified or in a qualified sense: for change to a lesser degree of a quality will be called change to the contrary of that quality, and change to a greater degree of a quality will be regarded as change from the contrary of that quality to the quality itself. It makes no difference whether the change be qualified or unqualified, except that in the former case the contraries will have to be contrary to one another only in a qualified sense: and a thing's possessing a quality in a greater or in a lesser degree means the presence or absence in it of more or less of the opposite quality. It is now clear, then, that there are only these three kinds of motion.

The term 'immovable' we apply in the first place to that which is absolutely incapable of being moved (just as we correspondingly apply the term invisible to sound); in the second place to that which is moved with difficulty after a long time or whose movement is slow at the start - in fact, what we describe as hard to move; and in the third place to that which is naturally designed for and capable of motion, but is not in motion when, where, and as it naturally would be so. This last is the only kind of immovable thing of which I use the term 'being at rest': for rest is contrary to motion, so that rest will be negation of motion in that which is capable of admitting motion.

The foregoing remarks are sufficient to explain the essential nature of motion and rest, the number of kinds of change, and the different varieties of motion.