This can be a post-Aristotelian Greek philosophical textual content, written at a vital second within the defeat of paganism via Christianity, advert 529, while the Emperor Justinian closed the pagan Neoplatonist tuition in Athens. Philoponus in Alexandria was once an excellent Christian thinker, steeped in Neoplatanism, who grew to become the pagans' principles opposed to them. the following he assaults the main religious of the sooner Athenian pagan philosophers, Proclus, protecting the distinctively Christian view that the universe had a starting opposed to Proclus' eighteen arguments on the contrary, that are mentioned in eighteen chapters. Chapters 1-5 are translated during this quantity.
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Extra info for Against Proclus On the Eternity of the World 1-5 (Ancient Commentators on Aristotle)
So even the plausibility afforded their false [hypothesis] by such an illustration is lost to them. So either let them show that there is something among created things which as soon as its creator exists also exists along with him, or, if all created things, whether man-made or natural, are later78 in time than what produces them, then it is necessary on that basis too that the world not be co-everlasting with God. The End of the Refutation of the First Argument 24,1 5 10 15 The Second Argument of Proclus the Successor79 The second [argument]: If the pattern of the world is eternal, and if its essence is being a pattern80 and it has this power81 not accidentally but in itself, being a pattern by its very being,82 then, since it is eternal in its being, it would presumably be eternally a pattern.
And I shall cite Aristotle himself explicitly arguing this very point – I mean that the infinite can in no manner exist in actuality. But I believe that this is in fact self-evident. For the very same reason (aitia) that the infinite cannot exist all at once and at the same time it cannot emerge into actuality by existing a bit at a time. For if it were at all possible for the infinite to have emerged into actuality by existing a bit at a time, what further reason (logos) could there be to prevent it from also existing in actuality all at once?
Therefore it is not the essence of the pattern of the world to be a pattern and to have its being in relation to its copy, the world. Further, if the Forms are relatives, and if relatives do not have their own existence, but have their being in other [things], as was 15 20 33,1 5 10 15 20 25 34,1 5 10 15 38 20 25 35,1 5 10 15 20 25 36,1 5 10 Chapter 2, Sections 3-4 shown in the Categories122 – for they are either in substance, as [in the case of] father and son, [or] master and slave (for the relation between these occurs in the substance man), or in quantity, as [in the cases of] many and few, greater and lesser [and] double and half, or in quality, as [in the cases of] whiter and sweeter and wiser, or in one of the other [categories] – it is, one assumes, necessary for the Forms, if they are indeed relatives, to exist in some other subject.