 Thus far, Avicenna’s discussion of motion is little more than a sophisticated commentary on Aristotle’s definition of motion. Avicenna’s analysis goes beyond Aristotle’s inasmuch as Avicenna recognizes that “motion” is an equivocal term with two senses. He identifies these two senses of motion, namely, traversal-motion and medial-motion. As for motion qua traversal, we sometimes speak of motion as the whole continuous magnitude stretching from the initial potential state to the final actual state, such as my complete walk from my home to the pub. Now at no point does the whole of my walk exist in the way that the whole of the spatial distance covered between my house and the pub exists. Indeed, no sooner do I step outside the door of my home on my way to the pub than the initial potential state (being in my house) ceases to be and is replaced with some new medial potential state (being on my porch). The same is true for each subsequent state of the walk. Instead, observes Avicenna, the whole and complete walk only ever exists as whole and complete in the mind, namely, I remember my being at home and then relate that mental impression with my being in the pub. In other words, motion qua traversal has no extra-mental existence but only ever has a mental  existence.[9] 