 It is important to emphasize two points about the preceding account of motion in Leibniz’s philosophy. First, motion in the everyday sense – motion relative to something else – is not real. Fundamentally motion is possession of virtus, something that is ultimately non-spatial (modulo its interpretation as primitive force limited by collision). If this reading is right – and something along these lines seems necessary if we aren’t simply to ignore important statements by Leibniz on motion – then Leibniz is offering an interpretation of motion that is radically different from the obvious understanding. One might even say that for Leibniz motion is not movement at all! (We will leave to one side the question of whether his account is ultimately coherent.) The second point is that however we should understand Leibniz, the folk reading simply does not and cannot take account of his clearly and repeatedly stated view that what is real in motion is force not relative motion, for the folk reading allows Leibniz only relative motion (and of course additionally, motion in the sense of force is a variety of true motion, again contrary to the folk reading).