 Part of this terminological issue was resolved by the Arabic translation of Aristotle’s Physics itself; for there Aristotle’s definition is rendered “motion is the perfection (kamāl) of what is in potency inasmuch as it is such,” where the translation of entelekheia as ‘perfection’ would decidedly bias Arabic-speaking Aristotelians against the process interpretation of that term. Thus the primary issue for these philosophers involved explaining how Aristotle’s definition of motion actually describes a process. Perhaps the most sophisticated solution to this issue was that of Avicenna, who in effect argued for motion at an instant (Avicenna 2009, II.1, 4–6; Hasnawi 2001; McGinnis  2006a).[6]  Avicenna begins his analysis by distinguishing two senses of motion, one of which might be termed ‘traversal-motion’ and the other ‘intermedial-motion’. Traversal-motion occurs when one observes an object in two different, opposing states, for example, being here and then being there. Now in the world, a moving object is not simultaneously partially here and partially there during its motion. Consequently, in the world, motion is not some continuous thing that at any moment actually extends between here and there in the way that the distance continuously extends between two points; rather, the relation between these two states is impressed upon the mind, and it is this mental impression that gives rise to the idea of traversal-motion, that is, the idea of motion as a continuous extended magnitude.