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By Simplicius

Within the 3 chapters of at the Heavens handled during this quantity, Aristotle argues that the universe is ungenerated and indestructible. In Simplicius' observation, translated right here, we see a conflict royal among the Neoplatonist Simplicius and the Aristotelian Alexander, whose misplaced remark on Aristotle's at the Heavens Simplicius partially preserves. Simplicius' rival, the Christian Philoponus, had carried out a parallel conflict in his opposed to Proclus yet had taken the facet of Alexander opposed to Proclus and different Platonists, arguing that Plato's Timaeus supplies a starting to the universe. Simplicius takes the Platonist facet, denying that Plato meant a starting. The starting place to which Plato refers is, in accordance with Simplicius, now not a temporal starting place, however the divine reason that produces the realm with out starting.

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On Aristotle On the Heavens 1.10-12 (Ancient Commentators on Aristotle)

Within the 3 chapters of at the Heavens handled during this quantity, Aristotle argues that the universe is ungenerated and indestructible. In Simplicius' remark, translated right here, we see a conflict royal among the Neoplatonist Simplicius and the Aristotelian Alexander, whose misplaced remark on Aristotle's at the Heavens Simplicius in part preserves.

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175 However, motion and generation and changes, since they belong to other things which are moved, generated, and changed, do not in themselves undergo [anything]. For there are no journeys in journeys, nor extensions in extensions, nor are measures measured qua measures. But whenever we consider motion, generation, and change as forms that passed from non-existence to existence, then we conceive of their generation,176 just as whenever we conceive of a measure, a cubit say, as being an extended body, then we say that it too is measured.

187 So including this one there will be four senses of ‘ungenerated’. 280b14-20 In the same way, ‘generated’ [has the sense of something which did not exist previously but later does, either having come to be, or without coming to be, not existing at one time, but afterwards existing. Or it has the sense that it has the capacity, either the capacity defined in terms of its truly [coming to be], or in terms of [its doing so] easily. Or it has the sense of something which exists and for which there is generation from non-existence to existence, either of something which already exists and which exists as a result of coming to be,] or of something which does not yet exist, but is capable of so doing.

199 Rather here he means the opposite of what he meant in the case of the generated [when he said] ‘either having come to be, or without coming to be, not existing at one time, but afterwards existing’,200 [when he says] ‘whether there is a time at which it is being destroyed and changing or not’. 201 He says that the third sense of ‘destructible’ is ‘easily destroyed’, which we are accustomed more properly to call ‘destruction-prone’. 203 280b25-8 And the same account holds for ‘indestructible’.

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