By Rega Wood (auth.)
The English Franciscan thinker and theologian, Adam of Wodeham (d. 1358), used to be a disciple and good friend of William of Ockham; he was once additionally a scholar of Walther Chatton. however, he used to be an self reliant philosopher who didn't hesitate to criticize his former academics - Ockham sporadically and benevolently, Chatton, often and aggressively. for the reason that W odeham built his personal doctrinal place by means of a radical serious exam of present reviews, the 1st a part of this introduc tion in brief outlines the positions of the executive figures within the English controversy over indivisibles. the second one a part of the advent pre sents a precis of Wodeham's perspectives within the Tractatus de indivisibilibus, lists the contents of the treatise, and considers the query of its date and its chronological place within the context of Wodeham's different works. within the 3rd half, the editorial approaches used listed below are set forth. 1. THE INDIVISIBILIST CONTROVERSY within the literature of the thirteenth and 14th centuries, the time period 'indivisible' refers to an easy, un prolonged entity. for this reason, those indivisibles aren't actual atoms yet both mathematical issues, temporal instants or indivisibles of movement, frequently referred to as mutata esse. I THOMAS BRADWARDINE (d. 1349), approximately modern with Wodeham, categorised the positions it used to be attainable to take concerning indivisibles. He defined his personal view because the universal view, that of "Aristotle, A verroes, and many of the moderns," in accordance with which a "continuum was once no longer composed of atoms (athomis) yet of components divisible with no end.
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Extra info for Adam de Wodeham: Tractatus de Indivisibilibus: A Critical Edition with Introduction, Translation, and Textual Notes
Nor does that line touch its point in every respect. But in the case under consideration, the third point touches the second, in every respect in which the second touches the first. And therefore it follows that the third touches the first in every respect. 42 This does not follow regarding the line, for the opposite reason. 29. Besides, when it is said that a line does not immediately touch a line immediate to itself in position, but only by means of its point, [that] is not only false according to Aristotle (who does not posit such indivisible points), but [it would] also [be false] if such indivisible points were posited, as Aristotle's aforesaid demonstration shows.
Aristotle proves that a continuum is not divided into indivisibles as follows: [If a continuum were divisible into indivisibles], then since the parts into which something is divided touch each other - that is, [since] they are joined to each other without anything in between them - one indivisible must touch another, and then one argues altogether as before. 12. These are Aristotle's arguments about continua in general, and they are good arguments. From these [arguments] - as from others of his arguments to be adduced later - not only is [the conclusion] evident from reason, but it is also supported by [his] authority, since [Aristotle] intended to show that a continuum is not composed of indivisibles.
52 Vel neutrum, sed ibi inter ilia est alius punctus, et tunc necessario in linea continua cuius punctus tangitur per pedem circini erunt tria puncta immediata, quod est magis vel aeque impossibile. 3 sint] sui B 4 Philosophi om. A II hoc idem] secuturas B 5-6 ex intentione om. A 8 unum om. A 10 Hoc] Hic A II oppositum] partem adds A 11 quoniam] quando A 13 ponendo] positae A 16 Nam vel] vel non A 16-17 unum tantum] enim A 19 posset] poterit sic A 20 praeterquam] quam adtfs A ~ 1 punctum om. (with a blank) A 22 tangens] tangendus A, tangenda B 23 slmul] eham adds B 29 ilia] illas B Ilest aiius punctus om.