Recognizing the double sense of
'being moved', what we have to consider now is whether the soul is
'directly moved' and participates in such direct movement.
There are four species of movement-locomotion, alteration,
diminution, growth; consequently if the soul is moved, it must be
moved with one or several or all of these species of movement. Now
if its movement is not incidental, there must be a movement natural to
it, and, if so, as all the species enumerated involve place, place
must be natural to it. But if the essence of soul be to move itself,
its being moved cannot be incidental to-as it is to what is white or
three cubits long; they too can be moved, but only incidentally-what
is moved is that of which 'white' and 'three cubits long' are the
attributes, the body in which they inhere; hence they have no place:
but if the soul naturally partakes in movement, it follows that it
must have a place.
Further, if there be a movement natural to the soul, there must be a
counter-movement unnatural to it, and conversely. The same applies
to rest as well as to movement; for the terminus ad quem of a
thing's natural movement is the place of its natural rest, and
similarly the terminus ad quem of its enforced movement is the place
of its enforced rest. But what meaning can be attached to enforced
movements or rests of the soul, it is difficult even to imagine.
Further, if the natural movement of the soul be upward, the soul
must be fire; if downward, it must be earth; for upward and downward
movements are the definitory characteristics of these bodies.
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