Доксы и парадоксы времени. Лекция 25. Генеалогия экстернальности -3. Иоанн Филопон: отчужденное время
К физике импетуса 1
Иоанн Филлопон
Иоанн Филопон (ок. 490—570). Ученик Аммония сына Гермия. Аммоний ученик Прокла. В споре с Проклом о вечности мира.
Время против вечности
In Book 5, Chapter 2 Aristotle seeks to show by several arguments that there is no change of change, irrespective of the sense in which ‘change of change’ is taken. For instance, the transition from rest to being in change is not a change. For otherwise every change would need an infinite number of preceding changes; this infinite series would not have a first member, so the assumed change would not exist either (225b33ff.).
Philoponus gives the following comment:
‘By means of this argument one may show that Socrates cannot have an infinite number of ancestors. For if the number of his ancestors were infinite, there would not be a first ancestor, so the generations following that ancestor, including Socrates, would not exist either.’
The conclusion, which is not explicitly stated in this comment, is that time is not infinite, but has a beginning.
Not as Artistotles statement: “ there cannot be change of change or generation of generation”, but refutation that every change is preceded by another change, which implies that time is eternal.
Время
In Chapter 14 of Book 4 Aristotle says that as time is a measure of change this implies that the change is counted (measured). If there were no soul no counting could take place, and no time would exist.
Philoponus says that when there are ten stones they exist as a number (ten), even if there existed no soul (to do the counting)
Свободное движение поддерживает не окружающая среда, как считал Аристотель, а некоторый начальный запас того, что впоследствии было названо «импетус» (impetus).
Philoponus does not agree with Aristotle’s view on the motion of thrown bodies. He brings forward his own view, which is that thrown bodies are not propelled by the air, but are moved by an internal, incorporeal force (impetus) which is impressed into them by the thrower. As this force grows weaker the motion slows down and eventually ceases.
Aristotle’s arguments from Book 4, Ch.8 that motion through a void would be impossible because, in the absence of resistance, it would (absurdly) take no time. - Philoponus replies that all motion takes time. What the lack of resistance obviates is the need for extra time.
Бесконечно малое!
the time needed to cover a distance in a void is less than in a plenum (though never zero), but not because a void and a plenum both resist the motion and a void resists it to a lesser extent than a plenum; for then the void and the plenum would have a proportion to each other.
Филопон подверг уничижительной критике аристотелеву концепцию «естественных мест», приблизившись к представлению об абсолютном пространстве, и вопреки Аристотелю считал возможным существование пустоты.
Объектом его самой резкой критики было аристотелево учение о делении мира на две части, «подлунную», для которой характерны движения вверх-вниз, имеющие начало и конец, и «надлунную», характеризующуюся вечными круговыми движениями.
Не существует и особого небесного, пятого элемента — эфира: материя «неба» в принципе не отличается от земной; всей материи присуща та или иная степень тяжести. Конкретно, Филопон полагал небесные тела состоящими из элемента, встречающегося на Земле — огня.
При создании мира Бог сообщил небесным телам мощный импетус, благодаря которому их движение продолжается до сих пор.
Теория импетуса является «промежуточным звеном» между теорией движения Аристотеля и современным представлением об инерции.
What is together in time is that which is in the same time, such as one day or one week; we do not mean a proper time, because all time has a certain ‘width’ (extension).
