In chapters 12-18 of opposed to Proclus, Philoponus maintains to do conflict opposed to Proclus' arguments for the beginninglessness and everlastingness of the ordered universe. during this ultimate part there are 3 extraordinary matters below dialogue. the 1st issues the composition of the heavens and its demeanour of move. Philoponus argues opposed to the Aristotelian thesis that there's a 5th heavenly physique that has a common round movement. He concludes that although the celestial zone consists of fireplace and the opposite 3 components, it may flow in a circle by means of the organization of its soul, and that this round movement isn't compromised whatsoever by means of the innate average movement of the fire.Chapter sixteen comprises a longer dialogue of the desire of God and His relation to details. right here Philoponus addresses matters that develop into important to medieval philosophical and theological discussions, together with the harmony, timelessness and indivisibility of God's will. ultimately, all through those seven chapters Philoponus is engaged in a close exegesis of Plato's Timaeus which goals to settle a couple of conventional interpretive difficulties, significantly how we must always comprehend the pre-cosmic kingdom of disorderly movement, and the assertion that the noticeable cosmos is a picture of the paradigm. Philoponus' exegetical issues culminate in bankruptcy 18 with an intensive dialogue of Plato's perspective to poetry and fable.
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Additional resources for Against Proclus On the Eternity of the World 12-18 (Ancient Commentators on Aristotle)
But once he perceived that in this way generation and destruction also come round to the universe96 (for if the parts of the universe are generated and destructible, the universe, too, must be generated and destructible), he immediately denies what was assumed by saying that the elements come to be and perish only with respect to their pieces while each of their wholes is ungenerated and indestructible even though the cause of generation and destruction (I mean the contrary qualities which are destructive of one another) is observed both among the parts and among the whole elements alike.
58 So if the difference in the figure does not produce variety of substance (I mean substance in the sense of the elements of which the living things are composed), then not even the motion of ensouled things that has come to be because of the figure will force us to say that their bodies are of a different nature. Therefore, it is possible for Plato both to say that the celestial body naturally moves in a circle qua ensouled and to assume that it is of the nature of the common elements. Further, if every animal59 has some local motion from soul (for flying comes to winged creatures by the agency of soul, and swimming to aquatic creatures, and crawling and moving by one’s legs comes to the land creatures), and if Plato says that the heaven is an animal, then clearly he will grant that local motion comes to it by the agency of soul.
For if they were parts of the parts of the cosmos, they would be parts of the whole cosmos. Therefore, the parts of the elements are not parts of the elements. And this sort of falsehood is refuted as being trapped in its own snares, so what need is there of long arguments? 97 If, then, the things that are taken for the generation of composite bodies by the gods in the cosmos are pieces of 10 15 20 25 499,1 5 10 15 20 25 500,1 34 5 10 15 20 25 501,1 5 10 15 20 25 Translation the cosmos, and if these things are the parts of the elements which Proclus agreed on the basis of the plain evidence to be generated and destructible, then the parts of the elements, being generated and destructible, are pieces of the cosmos, as Plato said and Proclus accepted.
Against Proclus On the Eternity of the World 12-18 (Ancient Commentators on Aristotle) by Philoponus