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By Professor of History Richard C Dales

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Nor can these arguments which are taken from the principles of [natural] philosophy be taken further to prove that if the mobile itself were eternal, motion and time would be eternal. But it is not within the realm of that philosophy to investigate the coming forth of the first mobile into act, and ,then to separate the mobile from the immobile, as in the planets, but that motion is from the immobile. Not does he detennine that the mover is a first cause. But in his comment on Metaphysica 9, Averroes establishes that just as the motion of the lesser circular bodies is from an intelligence, thus the motion of the first body is from the first intelligence.

For it is [Aristotle's] own meaning, according to the requirements of natural philosophy, that a mobile and motion and time should be shown to be coeval. Nor can these arguments which are taken from the principles of [natural] philosophy be taken further to prove that if the mobile itself were eternal, motion and time would be eternal. But it is not within the realm of that philosophy to investigate the coming forth of the first mobile into act, and ,then to separate the mobile from the immobile, as in the planets, but that motion is from the immobile.

I, 52. Cp. William of Baglione, Utrum mundus habueril'suae durationis inilium vel sit ponere mundum esse ab aetemo, ed. , De Aeternitate Mundi (Paris, 1266-1267)," Antonianum 47 (1972), 362-371, 576-616 on 587: "Licet enim aetemitas sit simplicissima, ramen est ambitu, ut ita dicam, amplissima, ut omnino secundum hunc modum sit ei incomparabilis orrinis duratio"; and on p. ) omnem durationem"; and Eustace of Arras, ed. , 111-139. 32 "Respondeo. In hoc est simile in eo quod inducitur quod utrobique non est proportio, in hoc autem dissimile quod tempus et etemitas sunt eiusdem generis, quia utrumque duratio est, puncrus autem et linea non sunt, immo hoc divisionem habens, illud non habens.

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