In chapters 12-18 of opposed to Proclus, Philoponus keeps to do conflict opposed to Proclus' arguments for the beginninglessness and everlastingness of the ordered universe. during this ultimate part there are 3 impressive matters less than dialogue. the 1st matters the composition of the heavens and its demeanour of circulate. 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 area consists of fireside and the opposite 3 components, it might probably circulation in a circle through the organization of its soul, and that this round movement isn't compromised whatsoever through the innate usual movement of the fire.Chapter sixteen comprises a longer dialogue of the desire of God and His relation to details. the following Philoponus addresses concerns that turn into critical to medieval philosophical and theological discussions, together with the team spirit, timelessness and indivisibility of God's will. eventually, all through those seven chapters Philoponus is engaged in an in depth exegesis of Plato's Timaeus which goals to settle a couple of primary 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 in depth dialogue of Plato's angle to poetry and fantasy.
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Extra info for Against Proclus On the Eternity of the World 12-18 (Ancient Commentators on Aristotle)
If, then, the universe (ouranos)45 is composed out of ungenerated and indestructible elements, then the universe itself is ungenerated and indestructible, and this, too, is shown from Platonic principles. 5 10 The Main Points of the Refutation of the Thirteenth Argument 1. As in the preface,46 that Proclus contradicts both himself and Plato when he says that Plato thinks that the heaven is made out of some different substance besides the four elements. 2. That Plato wants the heaven to move in a circle qua living thing, and this motion arises in it by the agency, not of nature, but of soul.
4. That Proclus also contradicts himself by saying that the heaven is of a different substance because it moves in a circle. 5. That it is impossible for the heaven to move in a straight line even if, as Plato says, it is mostly of fire. 6. That there is no necessity, just because the celestial body moves in a circle, for it to be different from the nature of the elements. 7. That from Plato’s principles and those admitted by Proclus, it is necessary for the celestial body to be generated and destructible naturally.
For if this plank is a part of the door, then the part of the plank is also a part of the door. For the small piece of wood has the same form as the greatest piece of wood insofar as they are wood. But it was agreed that the elements, too, are homoiomerous. For some particular air, owing to the very nature of air, differs from the whole of air solely in quantity and not in substance, and similarly with the elemental fire – the whole of it partakes of the same nature as its part, whereas the quality that supervenes on the elements from the outside due to their mixture with one another is not referred to in the definition of their substance.