 Having shown how the notion of the continuous does not lead to the absurdities presented by the atomists, the philosophers next argued that atomism is itself conceptually incoherent. Perhaps the most important thing to bear in mind when considering Arabic-speaking philosophers’ arguments against atomism is the nature of the atoms that they want to reject. “Atom” comes from the Greek atomos and literally means that which cannot be cut or divided. Within the medieval Muslim world, philosophers and theologians alike recognized two sorts of division: “physical divisibility” and “conceptual divisibility.” The first and true sense of divisibility for Avicenna, physical divisibility, is the form of division that actually brings about a separation and discontinuity within the magnitude. It involves physically dividing a magnitude into two actually distinct parts. The second type of division, namely, conceptual divisibility, involves only the accidental partition of the magnitude. The parts involved in this type of divisibility are the accidental parts noted above that result from a certain psychological process, namely, division through mere positing. As for their critique of atomic theories of magnitude, they came in two general forms: arguments attempting to show that atomism cannot even approximate our best mathematics and arguments attempting to show that the notion of minimal parts that are not even conceptually divisible is inadequate to describe certain basic natural phenomena.