 Averroes began by asking whether time is associated with every motion or just one special motion. If time were associated with, and indeed generated by, every motion, then there would be as many times as there were motions, and yet it seems immediately obvious that there is but a single time. Thus it would seem that time must be associated with just one special motion; and indeed virtually everyone in the Aristotelian tradition, going back to at least Alexander of Aphrodisias, if not Aristotle himself, did associate time with one special motion, namely, the motion of the heavens. Now, continued Averroes, if time were uniquely associated with this and only this motion, then one’s sensing and being aware of time would be associated with one’s sensing and being aware of the heavens’ motion. Consequently, should someone have never sensed that motion, such as Plato’s prisoners in the cave from the Republic, that person would be wholly unaware of time, and such a conclusion simply seems false. In fact, Averroes generalized his argument to include all special motions that exist outside of our souls. Hence it would seem that the motion in question in the definition of time must refer to a psychological motion, that is, some motion that our souls undergo. The difficulty with this suggestion, Averroes concluded, is twofold: first, it implies that there is no time outside the soul, and second, since there will be as many psychological motions as there are souls, we have returned to our initial difficulty of the existence of multiple times.