By Christophe Grellard, Aurélien Robert, Aureleien Robert
This publication is the results of a collective try and provide a common survey of the advance of atomism and its critics within the past due center a while. the entire members focussed at the 13th and fourteenth centuries atomists and anti-atomists, with a radical exam of a few very important figures, as Nicholas of Autrecourt or John Wyclif, and lesser referred to as Gerard of Odo or William Crathorn for instance. From these essays on specific authors a brand new means of knowing the discussions of atomism in past due medieval philosophy and theology emerges. This quantity demonstrates the life of robust and complex connections among normal philosophy, arithmetic and theology within the medieval discussions of the atomistic speculation. All chapters current a brand new learn that may be of curiosity to historians of medieval philosophy, technology and theology.
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Extra info for Atomism in Late Medieval Philosophy and Theology
Similiter, si dicat falsigraphus, continuum ex athomis immediatis componi, 4am suam conslusionem et 8am non probat, ambe enim per su
1, q. 2): “Prima est haec. Impossibile est infinito addi—haec est manifesta per se, quia omne illud quod recipit additionem, fit maius; infinito autem nihil maius, sed si mundus est sine principio, duravit in infinitum: ergo durationi eius non potest addi. Sed constat, hoc esse falsum, quia revolutio additur revolutioni omni die: ergo etc. Si dicas, quod infinitum est quantum ad praeterita, tamen quantum ad praesens, quod nunc est, est finitum actu, et ideo ex ea parte, qua finitum est actu, est reperire maius; contra, ostenditur, quod in praeterito est reperire maius: haec est veritas infallibilis, quod, si mundus est aeternus, revolutiones solis in orbe suo sunt infinitae; rursus, pro una revolutione solis necesse est fuisse duodecim ipsius lunae: ergo plus revoluta est luna quam sol; et sol infinities: ergo infinitorum ex ea parte, qua infinita sunt, est reperire excessum.
192): “Superficiem, lineam sive punctum omnino non esse. ” 29 Kretzmann, Approaches to Nature in the Middle Ages, p. 215. ) have defined a point, then we can go on to speak of points in a normal way in their many occurrences in mathematics and natural philosophy. 32 A case in point is at the beginning of Book VI of the Physics: Aristotle argues here that points or indivisibles have no parts and consequently they can only touch whole-to-whole; but if they do, there is no increase in size (non facit maius) of the continuous line they supposedly compose.
Atomism in Late Medieval Philosophy and Theology by Christophe Grellard, Aurélien Robert, Aureleien Robert