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Extra info for Crescas' Critique of Aristotle: Problems of Aristotle's Physics in Jewish and Arabic Philosophy (Harvard Semitic Series)
Cf. Graetz, Gesclli&lale dM hulen, Vol. Vlll, Note 2. '' 0. , nnv. This is the correct reoldiDg according to the Munach, Pans, V1enna and New 18 CRESCAS' CRITIQUE OF ARISTOTLE ters in Book IV bear the unmistakable internal evidence of having been written originally as a sort of preliminary studies to problems dealt with in earlier parts of the work. Thus the discussion as to "whether there is only one world or whether there are many worlds at the same time" in IV, 2, seems to have been written as precursory to the same problem dealt with at the end of Prop.
177), n. 160. I cr. Prop. I, Part II (p. 191), n. 40. •Ibitl. (p. 195), n. 49. , (p. '" In fine, if an infinite exists, it must not be conceived in any of the tPrms by which a finite object is described. •• Quite the contrary it can be either composite or simple. In the first place, the infinite may well be a composite body, consisting of an infinite number of elements. To be sure, Aristotle has rejected the possibility of an infinite number of elements. But his rejection is based upon an assumption that the elements must be known whereas an infinite number cannot be known.
Prop. I, Part II (p. 193), n. 45. This would seem to be the point of Crescas' argument in that passage. ''Ibid. (p. 193), n. 46. ' 1 Prop. I, Part I (p. 151), n. 64. " Prop. I, Part II (p. 195), n. 48. •• Prop. [, Part [ (p. 153). n. 68. 44 CRESCAS' CRITIQUE OJ' ARISTOTLE the object existing in place must be finite. In restating the second part of Aristotle's argument, Averroes introduces Aristotle's formal definition of place and makes the entire argument hinge upon that definition. Similarly Abraham ibn Daud advances an argument against the existence of an infinite based upon Aristotle's formal definition of place.