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 impressive concerns lower than dialogue. the 1st issues the composition of the heavens and its demeanour of flow. Philoponus argues opposed to the Aristotelian thesis that there's a 5th heavenly physique that has a common round movement. He concludes that even supposing the celestial quarter consists of fireside and the opposite 3 parts, it may possibly movement in a circle through the service provider of its soul, and that this round movement isn't compromised in any respect by means of the innate common movement of the fire.Chapter sixteen includes a longer dialogue of the need of God and His relation to details. the following Philoponus addresses matters that turn into critical 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 an in depth exegesis of Plato's Timaeus which goals to settle a couple of popular interpretive difficulties, significantly how we should always comprehend the pre-cosmic country of disorderly movement, and the assertion that the seen cosmos is a picture of the paradigm. Philoponus' exegetical matters culminate in bankruptcy 18 with an intensive dialogue of Plato's perspective to poetry and delusion.
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Additional resources for Against Proclus On the Eternity of the World 12-18 (Ancient Commentators on Aristotle)
Therefore, it is entirely impossible for the heaven to move in a straight line even though according to Plato it does mostly partake in the nature of fire. 6. In general, what sort of necessity is there for one immediately to assume that the heaven is of a different nature than the four elements solely because the heaven moves in a circle? For if the ensemble of fire (I mean the ethereal body that Aristotle called ‘hupekkauma’) clearly moves in a circle and not in a straight line, as the phenomena that occur in it show (I mean comets and the like; for they are seen to rise and set and revolve in a circle with the heaven)73 – and no one would exclude it from the nature of the elements because of this (for it is the ensemble of elemental fire) – then it is also unreasonable to suppose that the heaven is of a different substance and not of the substance of the elements just because it moves in a circle and not in a straight line, regardless of whether one wants this sort of motion to belong to the body itself or to come to be in it from the soul in it.
That Plato says it is not even possible for there to be another simple body beside the four elements. 18. By what arguments, given that there are five solid and simple bodies (the cube, pyramid, octahedron, dodecahedron and icosahedron) Plato allotted four of them to the four elements, but allotted the dodecahedron to the total cosmos. And that not even from this is it obvious that he adopts the fifth substance. Refutation of the Thirteenth Argument 10 15 20 1. There is no measure of shamelessness that men’s nature would not exceed, if although Plato so clearly proclaims that the total cosmos is constituted out of fire, earth, water and air, and not least that both the heaven and all the things throughout heaven are composed of these same bodies but partake in a greater part of fire, there have been some men who professed the august facade of philosophy, would-be teachers of Plato’s doctrines, who went to such an excess of senseless pride (and they should be the last ones to be doing this) that they dared to say (but not to think, as it seems to me) that Plato wanted heaven to be of a different substance besides the four elements, being neither earth nor fire nor any of the intermediates,47 but also not a composite of these.
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