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 lecturers - Ockham sporadically and benevolently, Chatton, often and aggressively. on the grounds that W odeham constructed his personal doctrinal place by way of an intensive serious exam of present evaluations, the 1st a part of this introduc tion in brief outlines the positions of the manager figures within the English controversy over indivisibles. the second one a part of the creation 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 methods used listed here 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. therefore, those indivisibles usually are not actual atoms yet both mathematical issues, temporal instants or indivisibles of movement, often known as mutata esse. I THOMAS BRADWARDINE (d. 1349), approximately modern with Wodeham, categorised the positions it was once attainable to take concerning indivisibles. He defined his personal view because the universal view, that of "Aristotle, A verroes, and many of the moderns," based on which a "continuum used to be no longer composed of atoms (athomis) yet of elements divisible with no end.
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Extra resources for Adam de Wodeham: Tractatus de Indivisibilibus: A Critical Edition with Introduction, Translation, and Textual Notes
II This is almost an authoritative summary of the Commentator's views. 8. A presumptuous quibbler, 'however, might perhaps say: Aristotle's inference does not hold since an indivisible touches another indivisible neither as a whole nor by parts. For just as according to you and Aristotle [an indivisible) does not have parts, so, according to me and your adversary, [an indivisible) is not a whole, since every whole has a part. And an indivisible has no part, since otherwise it would not be an indivisible; therefore an indivisible is not a whole.
23 [Instantiae PHILOSOPHI contra CHATTON] 19. Et si instes contra eum auctoritate PHILOSOPHI quod omne continuum est divisible in infinitum; et quod continuum non componitur ex indivisibilibus; et quod corpus non componitur ex superficiebus nec superficies ex lineis, nec lineae ex punctis; et quod indivisibile additum indivisibili, etiam in situ distincto, tangit to tum, alioquin esset divisibile. 24 [Responsiones eiusdem CHATTON contra instantias] 20. " Aliter dicit quod per potentiam naturalem non potest fieri talis divisio, sed bene potest per potentiam Dei,26 21.
60 Murdoch, 'Two Questions', p. 222. , q. 2, a. 3, §§ 3-19. 62 See above, n. 23. 63 Cf. N. Kretzmann, 'Adam Wodeham's Anti-Aristotelian Anti-Atomism', History of Philosophy Quanerly 1 (1984),381-97. , q. 1, a. 1, § 44. 65 Courtenay, Adam Wodeham, pp. 66-67; Baudry, 'Gauthier de Chatton', p. 353. 66 Ockham, Summa logicae, 56*. 67 Guillelmus de Ockham, 'Epistola ad Fratres Minorum', ed. H. S. Offler, Opera Politica 3 (Manchester, 1956), p. 6. In his letter Ockham says that he had been in Avignon almost four years before he realized that the pope was a heretic and fled on 26 May 1328.