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Sample text
Not interested in the Aristotelian or qualitative definition of motion, which he never understood, he concentrated instead on the quantity of motion, or momentum. Motion became, for him, an actual and measurable state of a body, without consideration of a potential state that is being further actualized (cf. 24–36). Leibniz and Kant. LEIBNIZ objected to Descartes’s idea that the quantity of motion in the universe remains constant; this, for Leibniz, is true rather of force (Discourse on Metaphysics 17–18).
From ordinary experience and consciousness men are aware not only of sensible motions in the world, but also of activities such as sensation, thought, and volition in themselves. Although these last are not motions in the strict sense of the term, nevertheless they are motions in the broad sense of alterations or qualitative dispositions. Sensations are initiated by sensible motions, and thoughts and volitions are in some ways dependent upon sensible motions, as they are also causes of sensible motion in man and in other things.
H. VOOR] MOTION, FIRST CAUSE OF Experience shows that some things in the world are in motion, whereas others are at rest, and that things pass from rest to motion and from motion to rest. In view of these facts, the question arises whether each and every thing is so constituted as to be capable of both motion and rest, capable of being either a mover or something moved, or whether besides things of this sort, something exists that is a mover, but is itself unmoved by any other. Is there an unmoved mover that is the primal source or first cause of motion?