cussion which would here be out of place, we will content ourselves with observing that motion, as given to spontaneous perception, is a fact which is quite clear, and that the difficulties and contradictions pointed out by the Eleatic school concern far less the living movement itself than a dead and artificial reorganization of movement by the mind. But we now come to the conclusion of all the preceding paragraphs:
as its own. During the same time that it passes a certain length of the first body, it naturally passes double that length of the other. Whence Zeno concludes that 'a duration is the double of itself.' A childish argument, it is said, because Zeno takes no account of the fact that the velocity is in the one case double that which it is in the other.—Certainly, but how, I ask, could he be aware of this? That, in the same time, a moving body passes different lengths of two bodies, of which one is at rest and the other in motion, is clear for him who makes of duration a kind of absolute, and places it either in consciousness or in something which partakes of consciousness. For while a determined portion of this absolute or conscious duration elapses, the same moving body will traverse, as it passes the two bodies, two spaces of which the one is the double of the other, without our being able to conclude from this that a duration is double itself, since duration remains independent of both spaces. But Zeno's error, in all his reasoning, is due to just this fact, that he leaves real duration on one side, and considers only its objective track in space. How then should the two lines traced by the same moving body not merit an equal consideration, qua measures of duration? And how should they not represent the same duration, even though the one is twice the other? In concluding from this that 'a duration is the double of itself,' Zeno was true to the logic of his hypothesis; and his fourth argument is worth exactly as much as the three others.
