The science of nature is concerned with spatial magnitudes and motion and time, and each of these at least is necessarily infinite or finite, even if some things dealt with by the science are not, e.g. a quality or a point-it is not necessary perhaps that such things should be put under either head. Hence it is incumbent on the person who specializes in physics to discuss the infinite and to inquire whether there is such a thing or not, and, if there is, what it is.
The appropriateness to the science of this problem is clearly indicated. All who have touched on this kind of science in a way worth considering have formulated views about the infinite, and indeed, to a man, make it a principle of things.
(1) Some, as the Pythagoreans and Plato, make the infinite a principle in the sense of a self-subsistent substance, and not as a mere attribute of some other thing. Only the Pythagoreans place the infinite among the objects of sense (they do not regard number as separable from these), and assert that what is outside the heaven is infinite. Plato, on the other hand, holds that there is no body outside (the Forms are not outside because they are nowhere),yet that the infinite is present not only in the objects of sense but in the Forms also.
Further, the Pythagoreans identify the infinite with the even. For this, they say, when it is cut off and shut in by the odd, provides things with the element of infinity. An indication of this is what happens with numbers. If the gnomons are placed round the one, and without the one, in the one construction the figure that results is always different, in the other it is always the same. But Plato has two infinites, the Great and the Small.
The physicists, on the other hand, all of them, always regard the infinite as an attribute of a substance which is different from it and belongs to the class of the so-called elements-water or air or what is intermediate between them. Those who make them limited in number never make them infinite in amount. But those who make the elements infinite in number, as Anaxagoras and Democritus do, say that the infinite is continuous by contact-compounded of the homogeneous parts according to the one, of the seed-mass of the atomic shapes according to the other.
Further, Anaxagoras held that any part is a mixture in the same way as the All, on the ground of the observed fact that anything comes out of anything. For it is probably for this reason that he maintains that once upon a time all things were together. (This flesh and this bone were together, and so of any thing: therefore all things: and at the same time too.) For there is a beginning of separation, not only for each thing, but for all. Each thing that comes to be comes from a similar body, and there is a coming to be of all things, though not, it is true, at the same time. Hence there must also be an origin of coming to be. One such source there is which he calls Mind, and Mind begins its work of thinking from some starting-point. So necessarily all things must have been together at a certain time, and must have begun to be moved at a certain time.
