 Greek commentators provided additional glosses on the term entelecheia, which proved significant in Avicenna’s own account of motion. Drawing upon other Aristotelian texts (e.g., De anima, 2.5), these commentators identified both a first actuality and second actuality. A first actuality is like the student who actually knows a particular language but is not speaking it at that moment, whereas the second actuality is like that student when actually speaking that language. Avicenna follows suit and formally defines motion as “a first perfection of what is in potential insofar as it is in potential” (Avicenna, [Ph], 2.1 [3]). To clarify, Avicenna notes that in every category there are those things that are actual and other things that, while actual in one respect, are potential in another. In the case of motion with respect to x (where x is some possible location or quantitative or qualitative feature of a body), the body before the motion is in potentiality to x—as well as any number of other places or states, y, z, etc. After the motion, the body is in a state of second actuality with respect to x, that is, x has been fully and completely reached or actualized. During the motion, then, the body is in a state of first actuality with respect to x. Avicenna understands this first actuality as a type of “being directed toward” x (mutawajjih) as opposed to being directed toward y or z. There is motion as long as the body is directed toward x and there still remains some potentiality with respect to x, that is, the place or state of x has not been fully reached or actualized. For example, as long as I sit in my home, there are any number of places that I might visit; however, once I get up and begin going to the pub, as long as I remain directed toward the pub but have not yet reached it, there is the motion that is my walking to the pub. 