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The theory of impetus [1] is an auxiliary or secondary theory of Aristotelian dynamics, put forth initially to explain projectile motion against gravity. It was introduced by John Philoponus in the 6th century, [ 2 ] [ 3 ] and elaborated by Nur ad-Din al-Bitruji at the end of the 12th century. [ 4 ]
Aristotelian physics is the form of natural philosophy described in the works of the Greek philosopher Aristotle (384–322 BC). In his work Physics, Aristotle intended to establish general principles of change that govern all natural bodies, both living and inanimate, celestial and terrestrial – including all motion (change with respect to place), quantitative change (change with respect to ...
Many of Aristotle's contemporaries complained that oblivious, powerless gods are unsatisfactory. [8] Nonetheless, it was a life which Aristotle enthusiastically endorsed as one most enviable and perfect, the unembellished basis of theology.
6th century - John Philoponus introduces the concept of impetus [3] and The theory was modified by Avicenna in the 11th century and Ibn Malka al-Baghdadi in the 12th century; 6th century - John Philoponus says that by observation, two balls of very different weights will fall at nearly the same speed. He therefore tests the equivalence principle
Aristotle's response, as a Greek, could hardly be affirmative, never having been told of a creatio ex nihilo, but he also has philosophical reasons for denying that motion had not always existed, on the grounds of the theory presented in the earlier books of the Physics. Eternity of motion is also confirmed by the existence of a substance which ...
In terms of Aristotle's theory of four causes, a material's non-accidental potential is the material cause of the things that can come to be from that material, and one part of how we can understand the substance (ousia, sometimes translated as "thinghood") of any separate thing.
Aristotle's other criticism is that Plato's view of reincarnation entails that it is possible for a soul and its body to be mis-matched; in principle, Aristotle alleges, any soul can go with any body, according to Plato's theory. [121] Aristotle's claim that the soul is the form of a living being eliminates that possibility and thus rules out ...
So they replaced it with the alternative theory that the impressed motive force is impressed directly within the projectile itself by the original projector rather than in the medium, thereby dispensing with the intermediary propelling agent of the medium in Aristotle's theory as redundant. Thus impetus dynamics was a secondary theory of ...