By Jean De Groot
Originally released in 1991. Philoponus’ lengthy observation on Aristotle’s definition of sunshine units up the foremost matters, either in optics and idea of sunshine, which are mentioned the following. gentle was once of specific curiosity in Neoplatonism due to its being anything incorporeal on the planet of traditional our bodies. mild consequently had a distinct function within the philosophical research of the interpenetration of our bodies and was once additionally a paradigm for the soul-body challenge. The booklet comprises a lot in regards to the body structure of imaginative and prescient in addition to the propagation of sunshine. numerous chapters examine the philosophical concept at the back of what got here to be referred to as ‘multiplication of species’ in medieval gentle idea. those matters within the heritage of technology are positioned inside an research of Neoplatonic improvement of the excellence among Aristotle’s kinesis and energeia. The ebook treats Philoponus’ philosophy of mathematical technological know-how from the viewpoint of topic, volume, and three-dimensionality.
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II, iii Aristotle does not restrict them to those that neither always nor usually inhere in a per se cause. All concurrent or coincidental causes are accidental causes. Thus if one says that a house was built by a fair-skinned man or a musician, the fair-skinned man or the musician is an example of an accidental cause. But if one says that the statue was sculpted by a man or by a living being, that is also an example of an accidental or rather a concurrent cause,45 as it is the sculptor qua sculptor who is the cause.
E. unnaturally) generated natural substances (infra Ch. 5). 271-2: “Man wird enttäuscht werden, wenn man in der aristotelischen Analyse mehr als den Nachweis sucht, daß wir die Begriﬄichkeit von Zweck und Worumwillen, die wir schon immer 26 ARISTOTLE’S CONCEPT OF CHANCE subsequent to it. The outcome of thought is not merely parallel to the working of Nature, but posterior to it. 22 This observation is of capital importance. Thus the human experience of thinking and of acting for a purpose provides a privileged access for man to the kind of thing that Nature is doing for a purpose without the use of reason.
However, the problem is only apparent, since (i) whatever occurred in such a way that it might have been done due to thought or have been the outcome of nature has as a per se cause that which was done due to thought or nature (this view is that of Porphyry ap. Simplic. In Phys. 336, 27-29), and (ii) that which was due to thought or nature results not in the end aimed at, but in another end which might have been due to thought or nature, because of a meaningful coincidence. ” The truth would appear to be the reverse.