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 one duration, is to be situated, we, of course, are not, and could not be, informed. And how this inconsistent mass is related to the identity of the body moved is again unintelligible. What becomes clear is merely this, that motion in space gives no solution of the problem of change. It adds, in space, a further detail which throws no light on the principle. But, on the other side, it makes the discrepancies of change more palpable; and it forces on all but the thoughtless the problem of the identity of a thing which has changed. But change in time, with all its inconsistencies, lies below motion in space; and, if this cannot be defended, motion at once is condemned.

The problem of change underlies that of motion, but the former itself is not fundamental. It points back to the dilemma of the one and the many, the differences and the identity, the adjectives and the thing, the qualities and the relations. How anything can possibly be anything else was a question which defied our efforts. Change is little beyond an instance of this dilemma in principle. It either adds an irrelevant complication, or confuses itself in a blind attempt at compromise. Let us, at the cost of repetition, try to get clear on this head.

Change, it is evident, must be change of something, and it is obvious, further, that it contains diversity. Hence it asserts two of one, and so falls at once under the condemnation of our previous chapters. But it tries to defend itself by this distinction: “Yes, both are asserted, but not both in one; there is a relation, and so the unity and plurality are combined.” But our criticism of relations has destroyed this subterfuge beforehand. We have seen that, when a whole has been thus broken up into relations and terms, it has become utterly self-discrepant. You can truly predicate neither one part of the other part, nor any, nor all, of the whole. And, in its attempt to contain these