ridicules every other concept of motion in his Regulae, number XII.112
Just as becoming, in accordance with οὐσία, is determined by thinking (calculating), so is the other opposite to Being, seeming. It is the incorrect. The basis of seeming is the distortion of thought. Seeming becomes mere logical incorrectness, falsehood. Only on this basis can we completely gauge what the opposition of thinking to Being means: thinking extends its dominance [as regards the definitive determination of essence]113 over Being, and at the same time over what is opposed to Being. This dominance goes still farther. For at the moment when logos in the sense of the assertion assumes dominance over Being, when Being is experienced and conceived as οὐσία, Being-present-at-hand, the separation between Being and the ought is also in preparation. The schema of the restrictions of Being then looks like this:
112. “Again, when people say that motion, something perfectly familiar to everyone, is ‘the actuality of a potential being, in so far as it is potential’ [Aristotle, Physics, III, 1, 201a10], do they not give the impression of uttering magic words which have a hidden meaning beyond the grasp of the human mind? For who can understand these expressions? Who does not know what motion is? Who would deny that these people are finding a difficulty where none exists?” Descartes, Rules for the Direction of the Mind, in The Philosophical Writings of Descartes, trans. John Cottingham et al., vol. 1 (Cambridge: Cambridge University Press, 1984), 49.
113. In parentheses in the 1953 edition.