Zenos PAradox

Topics: Infinity, Georg Cantor, Actual infinity Pages: 7 (3055 words) Published: December 12, 2013
Excerpt from:
http://plato.stanford.edu/entries/paradox-zeno/#ParMot
3. The Paradoxes of Motion
3.1 The Dichotomy
The first asserts the non-existence of motion on the ground that that which is in locomotion must arrive at the half-way stage before it arrives at the goal. (Aristotle Physics, 239b11) This paradox is known as the ‘dichotomy’ because it involves repeated division into two (like the second paradox of plurality). Like the other paradoxes of motion we have it from Aristotle, who sought to refute it. Suppose a very fast runner—such as mythical Atalanta—needs to run for the bus. Clearly before she reaches the bus stop she must run half-way, as Aristotle says. There's no problem there; supposing a constant motion it will take her 1/2 the time to run half-way there and 1/2 the time to run the rest of the way. Now she must also run half-way to the half-way point—i.e., a 1/4 of the total distance—before she reaches the half-way point, but again she is left with a finite number of finite lengths to run, and plenty of time to do it. And before she reaches 1/4 of the way she must reach 1/2 of 1/4 = 1/8 of the way; and before that a 1/16; and so on. There is no problem at any finite point in this series, but what if the halving is carried out infinitely many times? The resulting series contains no first distance to run, for any possible first distance could be divided in half, and hence would not be first after all. However it does contain a final distance, namely 1/2 of the way; and a penultimate distance, 1/4 of the way; and a third to last distance, 1/8 of the way; and so on. Thus the series of distances that Atalanta is required to run is: …, then 1/16 of the way, then 1/8 of the way, then 1/4 of the way, and finally 1/2 of the way (of course we are not suggesting that she stops at the end of each segment and then starts running at the beginning of the next—we are thinking of her continuous run being composed of such parts). And now there is a problem, for this description of her run has her travelling an infinite number of finite distances, which, Zeno would have us conclude, must take an infinite time, which is to say it is never completed. And since the argument does not depend on the distance or who or what the mover is, it follows that no finite distance can ever be traveled, which is to say that all motion is impossible. (Note that the paradox could easily be generated in the other direction so that Atalanta must first run half way, then half the remaining way, then half of that and so on, so that she must run the following endless sequence of fractions of the total distance: 1/2, then 1/4, then 1/8, then ….) A couple of common responses are not adequate. One might—as Simplicius ((a) On Aristotle's Physics, 1012.22) tells us Diogenes the Cynic did by silently standing and walking—point out that it is a matter of the most common experience that things in fact do move, and that we know very well that Atalanta would have no trouble reaching her bus stop. But this would not impress Zeno, who, as a paid up Parmenidean, held that many things are not as they appear: it may appear that Diogenes is walking or that Atalanta is running, but appearances can be deceptive and surely we have a logical proof that they are in fact not moving at all. Alternatively if one doesn't accept that Zeno has given a proof that motion is illusory—as we hopefully do not—one then owes an account of what is wrong with his argument: he has given reasons why motion is impossible, and so an adequate response must show why those reasons are not sufficient. And it won't do simply to point out that there are some ways of cutting up Atalanta's run—into just two halves, say—in which there is no problem. For if you accept all of the steps in Zeno's argument then you must accept his conclusion (assuming that he has reasoned in a logically deductive way): it's not enough to show an unproblematic division, you must also show why the given division is...
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