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Philoponus and
* John Philoponus, Commentary on Aristotle s Physics
* Philoponus, John, On Aristotle s Physics, trans.
In the latter work Philoponus became one of the earliest thinkers to reject Aristotle s dynamics and propose the ‘ theory of impetus ’: i. e. an object moves and continues to move because of an energy imparted in it by the mover, and ceases movement when that energy is exhausted.
In this erroneous but insightful theory can be found the first step towards the concept of inertia in modern physics, although Philoponus theory was largely ignored at the time because he was too radical in his rejection of Aristotle.
The intellectual battle against eternalism became one of Philoponus major preoccupations and dominated several of his publications ( some now lost ) over the following decade.
Thus Philoponus theological work is recognized in the history of science as the first attempt at a unified theory of dynamics.
In that regard, the repetitive nature of Philoponus commentaries demonstrates his pedagogical awareness.
Most of Philoponus early philosophical works strive to define the distinction between matter, extension, place and various kinds of change.
Similarly to Aristotle, who rejected the immaterial things, and in contrast to Plato whose metaphysics accepted immaterial substances, Philoponus concept of substance refers to the material objects.
Concerning the discussion of space, Philoponus claim that from every point in space is possible to draw identical figures, made him be perceived as an innovative thinker who influenced later Renaissance scholars, for instance, Gianfranceso Pico della Mirandola and Galileo Galilei.
Philoponus has raised the central question of the scientific and philosophical Aristotle s work on chemistry.
Philoponus contribution to the topic is in his new definition of potential, the third of the seven elements criteria.
There are various interpretations of the theory of mixture, but it seems that Philoponus is rather refining Aristotle s approach than rejecting it.
Philoponus major Christological work is Arbiter.
John Philoponus Christological “ opus magnum ” stands in the line with St. Cyril of Alexandria and Severus of Antioch.
Philoponus view of space as homogeneity is influenced by the Hellenic teaching of Aristotle.

Philoponus and early
The first Greek Christians to comment extensively on Aristotle were John Philoponus, Elias, and David in the sixth century, and Stephen of Alexandria in the early seventh century.
Philoponus ' arguments against an infinite past were used by the early Muslim philosopher, Al-Kindi ( Alkindus ); the Jewish philosopher, Saadia Gaon ( Saadia ben Joseph ); and the Muslim theologian, Al-Ghazali ( Algazel ).
The idea that with the transfer of the imperial capital from Rome to Constantinople primacy in the Church was also transferred is found in undeveloped form as early as John Philoponus ( c. 490 – c.
* John Philoponus, an early Byzantine philosopher

Philoponus and are
Leontius assures that the Aristotelianism of Philoponus made him teach that there are in the Holy Trinity three partial substances ( merikai ousiai, ikikai theotetes, idiai physeis ) and one common.
# In the Middle Ages Roscellin of Compiegne, the founder of Nominalism, who argued like Philoponus that unless the Three Persons are tres res, the whole Trinity must have been incarnate, was refuted by St. Anselm.
Both Aristotle and Philoponus argue that in kinds of change there are differences, in their form and matter.
Thus, Philoponus ' idea of perspective signifies the concept of space as immaterial three-dimensional medium in which objects are located.

Philoponus and on
John Philoponus stands out for having attempted a fundamental critique of Aristotle's views on the eternity of the world, movement, and other elements of Aristotelian thought.
About 550 AD the Christian philosopher John Philoponus wrote a treatise on the astrolabe in Greek, which is the earliest extant Greek treatise on the instrument.
* Philoponus: Corollaries on Place and Void, with Simplicius: Against Philoponus On the Eternity of the World, translated by David Furley and Christian Wildberg ( 1991 ).
* Philoponus: On Aristotle, Physics 5-8, with Simplicius: On Aristotle on the Void, translated by Paul Lettinck and J. O. Urmson ( 1994 ).
Philoponus dedicated to him a book on the Trinity.
Perhaps most notable of these is his commentary on Genesis, which is cited by Cosmas Indicopleustes, John Philoponus, and Photius ( Cod.
His critique of Aristotle in the Physics commentary was a major influence on Giovanni Pico della Mirandola and Galileo Galilei, who cited Philoponus substantially in his works.
John Philoponus wrote at least 40 works on a wide array of subjects including grammar, mathematics, physics, chemistry, and theology.
* Commentary on Aristotle's Physics Philoponus ' most important commentary, in which he challenges Aristotle on time, space, void, matter and dynamics.
Although in the abstract manner, Philoponus is chiefly focused on the concept in question.

Philoponus and given
They were banished to Palestine, and Philoponus wrote a book against John Scholasticus, who had given his verdict in favour of his adversaries.

Philoponus and by
* On Aristotle's Prior Analytics ( written by John Philoponus )
* On Aristotle's Posterior Analytics ( written by John Philoponus )
* On Aristotle's On Generation and Corruption ( written by John Philoponus )
* On Aristotle's On the Soul ( written by John Philoponus )
* John Philoponus: On Aristotle On Coming-to-be and Perishing 1. 1-5, translated by C. J. F. Williams.
* John Philoponus: On Aristotle On Coming-to-be and Perishing 1. 6-2. 4, translated by C. J. F. Williams.
* John Philoponus: On Aristotle On the Soul 2. 1-6, translated by W. Charlton.
* John Philoponus: On Aristotle On the Soul 2. 7-12, translated by W. Charlton.
* John Philoponus: On Aristotle On the Soul 3. 1-8, translated by W. Charlton.
* John Philoponus: On Aristotle On the Intellect ( de Anima 3. 4-8 ), translated by W. Charlton.
Steven Duncan, writes that " it was first formulated by a Greek-speaking Syriac Christian neo-Platonist, John Philoponus.
The theory of impetus, the ancestor to the concepts of inertia and momentum, was developed along similar lines by medieval philosophers such as John Philoponus and Jean Buridan.
In the Middle Ages, Aristotle's theories were criticized and modified by a number of figures, beginning with John Philoponus in the 6th century.
A central problem was that of projectile motion, which was discussed by Hipparchus and Philoponus.
It is widely accepted that Copernicus's De revolutionibus followed the outline and method set by Ptolemy in his Almagest and employed geometrical constructions that had been developed previously by the Maragheh school in his heliocentric model, and that Galileo's mathematical treatment of acceleration and his concept of impetus rejected earlier medieval analyses of motion, rejecting by name ; Averroes, Avempace, Jean Buridan, and John Philoponus ( see Theory of impetus ).
Jean Buridan, following in the footsteps of John Philoponus and Avicenna, proposed that motion was maintained by some property of the body, imparted when it was set in motion.
The principal writer was John Philoponus, the great Aristotelian commentator ; the leaders were two bishops, Conon of Tarsus and Eugenius of Seleucia in Isauria, who were deposed by their comprovincials and took refuge at Constantinople where they found a powerful convert and protector in Athanasius the Monk, a grandson of the Empress Theodora.
) mentions his catechism, in which he established the teaching of the consubstantial Trinity, saying that he wrote it in 568, under Justin II, and that it was afterwards attacked by the impious Philoponus.

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