 Finally, although it seems that Theophrastus’ account of time as an accidental attribute of motion is a fairly minor amendment of the Aristotelian thesis that time is the number of motion (frs. 151A–C FHS&amp;G), his analysis of place is more interesting. Simplicius reports in his commentary on Aristotle’s Physics that Theophrastus indicated a number of difficulties resulting from the Aristotelian definition of place as the inner boundary of the surrounding body (fr. 146 FHS&amp;G), and thus questioned whether place may be not something that exists in its own right, but rather the arrangement and position of a thing as part of an ordered whole (fr. 149 FHS&amp;G). Simplicius, moreover, refers to a passage from Theophrastus’ Physics which he takes to bear witness to the relational theory of place that Simplicius himself adopts, following his teacher Damascius. In fact, this has been the traditional interpretation of Theophrastus’ account of place, namely that he developed a relational theory of place as a full-blown alternative to Aristotle’s defective theory of an absolute concept of place.  Nevertheless, a qualified version of the traditional view has been put forward as more plausible, according to which Theophrastus’ account should not be read as a fully developed conception of place, but as an objection specifically directed against Aristotle’s notion of natural place; that is to say, Theophrastus only attempted to provide a new account of natural place within a wider world order, rather than of place, in general, as an abstract and quasi-geometrical concept (see Sorabji 1988). Against this interpretation, it has been argued that Theophrastus did not have as his target Aristotle’s notion of natural place; in fact, Theophrastus never developed a detailed and coherent alternative theory of place, and the phrasing of his account points most probably to a dialectical context (see Algra 1992). Lastly, it has also been suggested recently that Theophrastus did not think that his objections to the Aristotelian theory of place were insoluble, and the text cited by Simplicius as bearing witness to Damascius’ view is not inconsistent with Aristotle’s account of place; hence, Theophrastus did not offer a new or competing theory of place, but rather shared Aristotle’s view of what place is (see Morison 2010).