By Philoponus, Simplicius
Within the Corollaries on position and Void, Philoponus assaults Aristotle's notion of position as two-dimensional, adopting in its place the view extra widespread to us that it really is 3-dimensional, inert and possible as void. Philoponus' denial that pace within the void will be endless expected Galileo, as did his denial that pace of fall is proportionate to weight, which Galileo vastly built.
In the second one record Simplicius assaults a misplaced treatise of Philoponus which argued for the Christians opposed to the eternity of the area. He exploits Aristotle's concession that the area includes in basic terms finite strength. Simplicius' presentation of Philoponus' arguments (which might be tendentious), with his replies, let us know lots approximately either Philosophers.
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Extra info for Philoponus: Corollaries on Place and Void with Simplicius: Against Philoponus on the Eternity of the World (Ancient Commentators on Aristotle)
Authupostatos: literally 'self-hypostatised', translated also as 'self-constituted'. The concept of self-subsistence is central to the Neoplatonic theory of ontology and causation, particularly of Proclus (see Elements of Theology, propositions 40-51). It refers to entities capable of existing actually by themselves without the need of another being as substrate. They are self-generated, perpetual (not temporal), non-composite, imperishable, and therefore immaterial. See further J. Whittaker, The historical background of Proclus' doctrine of the authupostata', in DC Jamblique a Proclus, Fondation Hardt, Entretiens 21, 1974, 193-230.
C. 8, 216all-21 These, then, are the arguments that he draws from a 30 difference in the media through which motion takes place. But if we take the medium to be the same, and the moving bodies to be different, we shall find again, he says, that it is impossible for motion to occur in a void. When two unequal or dissimilar bodies, he says, move in the same medium in unequal times, we can state the reason: namely, that the heavier, because it parts the medium more quickly, descends 677,1 in less time; and similarly in the case of bodies of equal mass4 but different shape, that which parts more air (that is, the broad one) descends more slowly, and that which parts less, more rapidly, since less air is parted more rapidly than more.
So if the impulses have a downward or upward tendency, not because of their relation to something else, but because of themselves, when the weight of bodies is different their downward motion must be different too, from no other cause but the weight itself. For no impulse is a relative thing. And we shall say the same with regard to lightness too. It has been shown well enough, then, that even if motion took place through a void, it would not be necessary that all things move with equal speed, and that there is no cogency in the argument by which Aristotle thinks he has established this.
Philoponus: Corollaries on Place and Void with Simplicius: Against Philoponus on the Eternity of the World (Ancient Commentators on Aristotle) by Philoponus, Simplicius