يحيى النحوي
لا يمكن للعالم أن يكون أزليًا، لأن ماضيًا لا متناهيًا لا يمكن أن يكتمل أبدًا؛ والحجر المقذوف يواصل الطيران لأنه يحمل قوةً أُعطيت له، لا لأن الهواء يدفعه.
التموضع
شارح مسيحي لأرسطو في الإسكندرية: ضد برقلس وأرسطو رأى أن للعالم بداية وأن الجسم المقذوف يتحرك بقوة مودَعة فيه لا بهواء محيط – وهي حجج تناولتها لاحقًا بالعربية الكندي وسعيد الفيومي والكلام.
الأفكار الرئيسة
- للعالم بداية (ضد برقلس، 529)
- القوة المودَعة بدل دفع الهواء
- نقد الأثير والحركة الأزلية
- المفاهيم الأرسطية في عقيدة المسيح والتثليث
التأثير
تأثّر بـ 1
أفلاطون
تأثّر بـ
In Against Proclus (529) Philoponus argued that the world has a beginning and claimed Plato’s Timaeus for this reading against the Neoplatonists’ eternal world. Philoponus, De aeternitate mundi contra Proclum (529); SEP “John Philoponus”
التوثيق: مسودة بالذكاء الاصطناعي
أفلاطون › 428–348 ق.م
أثّر في 4
الكندي
أثّر في مختلف عليها
Al-Kindi’s arguments that the world and time must be finite resemble Philoponus’ proofs against eternity; transmission through Arabic sources is likely but disputed. H. A. Davidson, “John Philoponus as a Source of Medieval Islamic and Jewish Proofs of Creation”, Journal of the American Oriental Society 89 (1969); SEP “al-Kindi”
التوثيق: مسودة بالذكاء الاصطناعي
الكندي › نحو 801–873
سعيد الفيومي
أثّر في مختلف عليها
Saadia’s proofs of creation in the Book of Beliefs and Opinions (933) include arguments that Davidson traced to Philoponus through Arabic intermediaries; the path is disputed. Saadia Gaon, Kitab al-amanat wa-l-itiqadat (933); H. A. Davidson, “John Philoponus as a Source of Medieval Islamic and Jewish Proofs of Creation”, Journal of the American Oriental Society 89 (1969)
التوثيق: مسودة بالذكاء الاصطناعي
سعيد الفيومي › 882–942
جان بوريدان
أثّر في مختلف عليها
Buridan’s impetus resembles Philoponus’ impressed force; since Philoponus’ Physics commentary was not available in Latin, a direct link is disputed, perhaps via Arabic authors. John Buridan, Quaestiones super octo libros Physicorum VIII q. 12; SEP “John Philoponus”; SEP “John Buridan”
التوثيق: مسودة بالذكاء الاصطناعي
جان بوريدان › نحو 1300–1360
غاليليو غاليلي
أثّر في
In his early De motu (c. 1590) Galileo cited Philoponus, whose objections to Aristotle’s dynamics of motion in a medium and in the void he partly shared. Galileo, De motu antiquiora (c. 1590); SEP “Philoponus”; R. Sorabji (ed.), Philoponus and the Rejection of Aristotelian Science (1987)
التوثيق: مسودة بالذكاء الاصطناعي
غاليليو غاليلي › 1564–1642
النقد
ينتقد 2
أرسطو تأثّر بـ
تأثّر بـ
Philoponus wrote commentaries on Aristotle’s Physics, On the Soul and logic and worked inside his framework while revising it, as with an impressed force for projectiles. Philoponus, In Physica; In De anima; In Analytica priora; SEP “John Philoponus”
التوثيق: مسودة بالذكاء الاصطناعي
انتقد
Philoponus attacked Aristotle’s eternal world and fifth element (Against Aristotle on the Eternity of the World) and explained projectile motion by an impressed force instead of the air. Philoponus, Contra Aristotelem (fragments, ed. C. Wildberg, 1987); In Physica 639–642 Vitelli; SEP “John Philoponus”
التوثيق: مسودة بالذكاء الاصطناعي
أرسطو › 384–322 ق.م
برقلس
انتقد
Philoponus answered Proclus’ eighteen arguments for the eternity of the world point by point in On the Eternity of the World against Proclus (529). Philoponus, De aeternitate mundi contra Proclum (529), ed. H. Rabe, 1899; SEP “John Philoponus”
التوثيق: مسودة بالذكاء الاصطناعي
برقلس › 412–485
الأعمال
مستمد من محاضرات أمونيوس لكنه ناقد لأرسطو: الحجر المقذوف يواصل الحركة بقوة أُعطيت له لا بالهواء من خلفه، والحركة في الخلاء ممكنة.
حجج برقلس الثماني عشرة لعالم أزلي يُجاب عنها واحدة واحدة: ومنها أن ماضيًا لا متناهيًا لا يمكن قطعه أبدًا.
الموقف
Philoponus began as an editor of Ammonius and became the sharpest critic of Aristotle in antiquity. His commentary on the Physics, which contains a date corresponding to 517, rejects Aristotle’s explanation of projectile motion. A thrown stone is not pushed on by the air behind it; it keeps moving because the thrower has given it an incorporeal motive force, which gradually runs out. Against Aristotle he also argued that motion through a void is possible and would take a finite time. In Against Proclus (529) he answered eighteen arguments for an eternal world, and in Against Aristotle he attacked the aether, the special fifth element of the heavens, and the eternity of motion. One of his arguments runs: if the world had no beginning, an infinite number of years would already have passed, but an actual infinite can neither be traversed nor increased. His fellow pupil Simplicius answered him in sharp terms and denied his competence. Through Arabic translations his arguments for creation reached al-Kindi’s metaphysics, Saadia Gaon’s Book of Beliefs and Opinions and the kalam proofs of creation; Herbert Davidson traced these paths in 1969, though in part they ran through intermediaries. His idea of an impressed force has parallels in Avicenna and in the impetus theory of the Paris masters, and Galileo cited him in his early writings on motion.
الحياة والسياق
John, called Philoponus (“lover of work”), was born around 490 CE, probably in Alexandria, and worked there all his life. A Christian, he studied with the Neoplatonist Ammonius, son of Hermias, who taught Plato and Aristotle in the city’s philosophical school, and several of his commentaries are based on Ammonius’ lectures. He called himself “the grammarian”, and Arabic authors knew him as Yahya al-Nahwi, John the Grammarian. In 529, the year in which Emperor Justinian put an end to pagan philosophical teaching in Athens, he published his refutation of Proclus’ arguments for the eternity of the world; a work against Aristotle on the same question followed in the early 530s. From the 550s he wrote mainly theology, on the Miaphysite side of the disputes over the nature of Christ. His account of the Trinity was attacked as “tritheism”, and in 680–81 the Third Council of Constantinople condemned him posthumously as a heretic. He died around 570.
أعمال رئيسة أخرى
- Commentaries on the Categories, Prior and Posterior Analytics, On the Soul, On Generation and Corruption
- Against Proclus on the Eternity of the World (529)
- Against Aristotle on the Eternity of the World (early 530s, fragments)
- On the Use and Construction of the Astrolabe
- On the Creation of the World (De opificio mundi)
- The Arbiter (Diaitētēs, theology, c. 552)
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