Appearance remains unanswered, yea answers itself in the negative! The earlier seekers after Truth had intended to simplify the problem of Becoming by advancing only one substance, which bore in its bosom the possibilities of all Becoming; now on the contrary it is asserted: there are innumerable substances, but never more, never less, and never new ones. Only Motion, playing dice with them throws them into ever new combinations. That Motion however is a truth and not Appearance, Anaxagoras proved in opposition to Parmenides by the indisputable succession of our conceptions in thinking. We have therefore in the most direct fashion the insight into the truth of motion and succession in the fact that we think and have conceptions. Therefore at any rate the _one_ rigid, resting, dead "Being" of Parmenides has been removed out of the way, there are many "Existents" just as surely as all these many "Existents" (existing things, substances) are in motion. Change is motion--but whence originates motion? Does this motion leave perhaps wholly untouched the proper essence of those many independent, isolated substances, and, according to the most severe idea of the "Existent," _must_ not motion in itself be foreign to them? Or does it after all belong to the things themselves? We stand here at an important decision; according to which way we turn, we shall step into the realm either of Anaxagoras or of Empedocles or of Democritus. The delicate question must be raised: if there are many substances, and if these many move, what moves them? Do they move one another? Or is it perhaps only gravitation? Or are there magic forces of attraction and repulsion within the things themselves? Or does the cause of motion lie outside these many real substances? Or putting the question more pointedly: if two things show a succession, a mutual change of position, does that originate from themselves? And is this to be explained mechanically or magically? Or if this should not be the case is it a third something which moves them? It is a sorry problem, for Parmenides would still have been able to prove against Anaxagoras the impossibility of motion, even granted that there are many substances. For he could say: Take two Substances existing of themselves, each with quite differently fashioned, autonomous, unconditioned "Being"--and of such kind are the Anaxagorean substances--they can never clash together, never move, never attract one another, there exists between them no causality, no bridge, they do not come into contact with one another, do not disturb one another, they do not interest one another, they are utterly indifferent. The impact then is just as inexplicable as the magic attraction: that which is utterly foreign cannot exercise any effect upon another, therefore cannot move itself nor allow itself to be moved. Parmenides would even have added: the only way of escape which is left to you is this, to ascribe motion to the things