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I am far from saying that. To entrust to chance what is greatest and most noble would be a very defective arrangement. Are these indifferent things done for the sake of the good, or the good for the sake of the indifferent? We shall explain in another place that there is an upward limit also to the process of predicating: for the present we must assume this. Now that which is created must, as we affirm, of necessity be created by a cause. Suppose the line E is equal to the line Z, that A proceeds in continuous locomotion from the extreme point of E to G, and that, at the moment when A is at the point B, D is proceeding in uniform locomotion and with the same velocity as A from the extremity of Z to H: then, says the argument, D will have reached H before A has reached G for that which makes an earlier start and departure must make an earlier arrival: the reason, then, for the late arrival of A is that it has not simultaneously come to be and ceased to be at B: otherwise it will not arrive later: for this to happen it will be necessary that it should come to a stand there. This is a new method.
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