are identical, but activity, in so far as it is activity of this in this” (what is moved), “and the activity of this from this” (what moves), “is different as regards its conception (τῷ λόγῳ).” Aristotle subsequently deals with the infinite (Phys. III. 4-8). “In like manner it is necessary,” says Aristotle (Phys. IV. 1-5), “that the natural philosopher should consider the subject of place (τόπος).” Here come various definitions and determinations under which space generally and particular space or place appear. “Is place a body? It cannot be a body, for then there would be in one and the same, two bodies. Again, if it is the place and receptacle (χώρα) of this body, it is evident that it is so also of the superficies and the remaining boundaries; but the same reasoning applies to these, for where the superficies of water were before, there will now be the superficies of air,” and thus the places of both superficies would be in one. “But in truth there is no difference between the point and the place of the point, so that if place is not different from the other forms of limitation, neither is it something outside of them. It is not an element, and neither consists of corporeal nor of incorporeal elements, for it possesses magnitude, but not body. The elements of bodies are, however, themselves bodies, and no magnitude is produced from intelligible elements. Place is not the material of things, for nothing consists of it—neither the form, nor the Notion, nor the end, nor the moving cause; and yet it is something.” Aristotle now determines place as the first unmoved limit of that which is the comprehending: it comprehends the body whose place it is, and has nothing of the thing in itself; yet it co-exists with the thing, because the limits and the limited co-exist. The uttermost ends of what comprehends and of what is comprehended are identical, for both are bounds; but they are not bounds of the same, for form is the boundary of the thing, place is that of the embracing body. Place, as the comprehending, remains unchangeably passive while the thing which is moved is moved away; from which we see that place must be separable from the thing. Or place, according to Aristotle, is the boundary, the negation of a body, the assertion of difference, of discretion; but it likewise does not merely belong to this body, but also to that which comprehends. There is thus no difference at all, but unchangeable continuity. “Place is neither the universal (κοινός) in which all bodies are” (heaven), “nor the particular (ἴδιος), in which they are as the first (πρώτῳ).” Aristotle also speaks of above and below in space, in relation to heaven as that which contains, and earth as what is beneath. “That body, outside of which is a comprehending body, is in space. But the whole heavens are not anywhere, since no body comprehends them. Outside the universe nothing is, and hence everything is in the heavens, for the heavens are the whole.