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other words, by integration; it is altered again by being rarefied—that is, by disintegration. When wine and water are mixed, something is produced different from either of the pre-existing elements: thus, integration takes place, resulting in alteration.

But perhaps we should recall a previous distinction, and while holding that integrations and disintegrations precede alterations, should maintain that alterations are nonetheless distinct from either; that, further, not every alteration is of this type (presupposing, that is to say, integration or disintegration), and, in particular, rarefaction and condensation are not identical with disintegration and integration, nor in any sense derived from them: to suppose that they were would involve the admission of a vacuum.

Again, can we use integration and disintegration to explain blackness and whiteness? But to doubt the independent existence of these qualities means that, beginning with colours, we may end by annihilating almost all qualities, or rather all without exception; for if we identify every alteration, or qualitative change, with integration and disintegration, we allow nothing whatever to come into existence; the same elements persist, nearer or farther apart.

Finally, how is it possible to class learning and being taught as integrations?

26.

We may now take the various specific types of Motion, such as locomotion, and once again enquire for each one whether it is not to be divided on the basis of direction, up, down, straight, circular—a question already raised; whether the organic motion should be distinguished from the inorganic—they are clearly not alike; whether, again, organic motions should be subdivided into walking, swimming and flight.

Perhaps we should also distinguish in each species natural from unnatural motions: this distinction would however imply that motions have differences which are not external. It may indeed be the case that motions create these differences and cannot exist without