Our enquiry will resolve itself at the outset into a consideration of the above-mentioned problem-what can be the reason why some things in the world at one time are in motion and at another are at rest again? Now one of three things must be true: either all things are always at rest, or all things are always in motion, or some things are in motion and others at rest: and in this last case again either the things that are in motion are always in motion and the things that are at rest are always at rest, or they are all constituted so as to be capable alike of motion and of rest; or there is yet a third possibility remaining-it may be that some things in the world are always motionless, others always in motion, while others again admit of both conditions. This last is the account of the matter that we must give: for herein lies the solution of all the difficulties raised and the conclusion of the investigation upon which we are engaged.
To maintain that all things are at rest, and to disregard sense-perception in an attempt to show the theory to be reasonable, would be an instance of intellectual weakness: it would call in question a whole system, not a particular detail: moreover, it would be an attack not only on the physicist but on almost all sciences and all received opinions, since motion plays a part in all of them.
Further, just as in arguments about mathematics objections that involve first principles do not affect the mathematician-and the other sciences are in similar case-so, too, objections involving the point that we have just raised do not affect the physicist: for it is a fundamental assumption with him that motion is ultimately referable to nature herself.
