Skip to main content

surprising things I found in article on "Laws of Motion"

James McWilliams is trying hard--too hard-- to convince the reader that Aquinas believed in momentum/inertia before Galileo ever came up with it.

I ain't takin' his word for it, but I will look up the passages that he cites.

They include the Commentary on the Physics VIII, lec. 22, where St. Thomas says that "the last quantity of energy is in the stone itself and is spent on the resistance of the object struck.  Here we have our whole doctrine of inertia."

Huh?

He also points out (on p. 13) that Aristotle was aware that more effort is needed to get an immobile thing moving than to keep an already-moving thing at the same velocity.  "In fact, that this phenomena was discussed  appears from the Mechanica (intended to complete the Physics), where we read: 'why is it that a body which is already in motion is easier to move than one which is at rest?'" (see ch. 32 858a3).

Fr. McWilliams also accuses Galileo of misrepresenting Aristotle's statement about the velocity at which things fall.  According to McWilliams, the velocity is slower in denser media than in less dense. (see Physics IV, 8).

Finally, page 16 offers some apparent evidence that St. Thomas Aquinas thought something would keep on moving in the same way forever if no resistance slowed it down:  In Phys. IV, lec. 11 (toward the end).  Says Aquinas:  "IF the motion be in a vacuum, one cannot assign any reason why the body in motion should stop anywhere. . . . Therefore, [in a vacuum] either every body is at rest and nothing in motion, or if anything be in motion, it must continue in motion forever..."

Comments

Anonymous said…
Wow!

I agree this is a pretty extraordinary claim, but the Aquinas quotation is really, really awesome.
Leo White said…
Book IV, lecture 11 (par. 526) does seem to talk about momentum/inertia as being the case in a void. But it also argues that there is no void. So his reasoning about a void is like Galileo's reasoning about a fricitionless ramp.

Popular posts from this blog

P F Strawson's Freedom and Resentment: the argument laid out

Here is a summary and comments on the essay Freedom and Resentment by PF Strawson.  He makes some great points, and when he is wrong, it is in such a way as to clarify things a great deal.  My non-deterministic position is much better thanks to having read this.  I’ll summarize it in this post and respond in a later one. In a nutshell: PFS first argues that personal resentment that we may feel toward another for having failed to show goodwill toward us would have no problem coexisting with the conviction that determinism is true.  Moral disapprobation, as an analog to resentment, is likewise capable of coexisting with deterministic convictions. In fact, it would seem nearly impossible for a normally-constituted person (i.e., a non-sociopath) to leave behind the web of moral convictions, even if that person is a determinist.  In this way, by arguing that moral and determinist convictions can coexist in the same person, PFS undermines the libertarian argument ...

Daniel Dennett, disqualifying qualia, softening up the hard problem, fullness of vacuity, dysfunctional functionalism

Around track 2 of disc 9 of Intuition Pumps , Dennett offers what I would call an argument from vacuity.  He argues that David Chalmers unwittingly plays a magic trick on himself and others by placing a set of issues under the one umbrella called the "hard problem of consciousness." None of these issues is really , in Dennett's opinion, a hard problem.  But in naming them thus, Chalmers (says Dennett) is like a magician who seems to be playing the same card trick over and over again, but is really playing several different ones.  In this analogy, expert magicians watch what they think is the same trick played over and over again.  They find it unusually difficult to determine which trick he is playing because they take these performances as iterations of the same trick when each is  in fact different from the one that came before.  Furthermore, each of the tricks that he plays is actually an easy one, so it is precisely because they are looki...

naturalism (or rather, anti-supernaturalism) and preternaturalism

I will use the term "preternaturalism" to designate a willingness to posit causes that are less than divine but which stand above and beyond those observable ones we see operating within the laws of nature. A naturalist might oppose theistic arguments from miracles or design by arguing for the possibility of preternatural causes.  Such an argument, however, would bring us back to Zeus and Hera, tree nymphs and  the like: a supernatural explanation would, by contrast, be more conducive toward a scientific approach to nature (i.e., positing only laws that are falsifiable when doing science).