Article ID: CBB013609930

Platon et Hipparque ont lu la Bible: l’Hexaéméron de Jean Philopon (2020)

unapi

La création du monde selon Moïse que Jean Philopon écrivit vers 546-549 dans un contexte polémique contre des conceptions non-hellènes du monde, est l’Hexaéméron chrétien le plus influencé par la philosophie grecque. Dans cet ouvrage, Philopon explique aux philosophes païens non seulement comment le monde a été créé selon la Bible mais que l’univers résultant de cette Création est compatible avec la perception hellénique du cosmos. Philopon insiste sur le création ex nihilo de l’espace, de la matière et du temps, et discute de la question du moment de la création de anges qui, selon lui, sont incorporels et ont ete créés avant le monde. Suite à cette partie chrétienne de cosmologie, Philopon présente un monde tout à fait compatible avec le modèle de Ptolémée, en fournissant des détails que nous ne trouvons pas dans d’autres Hexaéméra, comme le fait que les sphères planétaires sont soit excentriques soit elles portent des épicycles. Afin de prouver aux théologiens chrétiens que la cosmologie hellène est valable, Philopon écrit un chapitre dans lequel il affirme que Platon, « la fleur de la philosophie », a imité Moïse dans son récit sur l’origine du monde dans Timée, et que Hipparque et Ptolémée ont été inspirés par l’existence, d’après Moïse, du firmament qui se trouve en dessous de la sphère délimitant le monde, pour conjecturer une neuvième sphère sans astres, extérieure à toutes, qui imprimerait le mouvement du monde d’Ouest en Est. The creation of the world according to Moses, which Jean Philopon wrote around 546-549 in a controversial context against non-Hellenic conceptions of the world, is the Christian Hexaemeron most influenced by Greek philosophy. In this book, Philopon explains to pagan philosophers not only how the world was created according to the Bible, but that the universe resulting from this Creation is compatible with the Hellenic perception of the cosmos. Philopon insists on the creation ex nihilo of space, matter and time, and discusses the question of the moment of creation of angels who, according to him, are incorporeal and were created before the world. Following this Christian part of cosmology, Philopon presents a world completely compatible with the model of Ptolemy, by providing details which we do not find in other Hexaemerons, like the fact that the planetary spheres are either eccentric or they carry epicycles. In order to prove to Christian theologians that Hellenic cosmology is valid, Philopon writes a chapter in which he affirms that Plato, “the flower of philosophy”, imitated Moses in his Timaeus in his account on the origin of the world. Hipparchus and Ptolemy were inspired by the existence, according to Moses, of the firmament which is below the sphere delimiting the world, to conjecture a ninth sphere without stars, external to all, which would imprint the movement of the world of West to East.

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Article Eudoxie Delli; Efthymios Nicolaidis (2020) Introduction. Almagest (pp. 12-16). unapi

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https://data.isiscb.org/isis/citation/CBB013609930/

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Authors & Contributors
Di Giacomo, Francesco
Bujor, Ioana
Ian MacFarlane
Miele, Michele
Clelia Vittoria Crialesi
Ziomkowski, Robert Marian
Concepts
Science and religion
Bible
Cosmology
Creationism
Theology
Cosmogony
Time Periods
Medieval
Ancient
17th century
Early modern
Modern
Renaissance
Places
Italy
Greece
Middle and Near East
United States
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