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Although Heraclitus argued for eternal change, his quasi-contemporary Parmenides made the radical suggestion that all change is an illusion, that the true underlying reality is eternally unchanging and of a single nature. Parmenides denoted this reality as τὸ ἐν (The One). Parmenides' theory seemed implausible to many Greeks, but his student Zeno of Elea challenged them with several famous paradoxes. Aristotle responded to these paradoxes by developing the notion of a potential countable infinity, as well as the infinitely divisible continuum. Unlike the eternal and unchanging cycles of time, he believed the world was bounded by the celestial spheres, and thus magnitude was only finitely multiplicative.
The Indian philosopher Kanada, founder of the Vaisheshika school, developed a theory of atomism and proposed that light and heat were varieties of the same substance. In the 5th century AD, the Buddhist atomist philosopher Dignāga proposed atoms to be point-sized, durationless, and made of energy. They denied the existence of substantial matter and proposed that movement consisted of momentary flashes of a stream of energy.
The theory of temporal finitism was inspired by the doctrine of Creation shared by the three Abrahamic religions: Judaism, Christianity and Islam. The Christian philosopher, John Philoponus, presented the philosophical arguments against the ancient Greek notion of an infinite past and future. Philoponus' arguments against an infinite past were used by the early Muslim philosopher, Al-Kindi (Alkindus); the Jewish philosopher, Saadia Gaon (Saadia ben Joseph); and the Muslim theologian, Al-Ghazali (Algazel). Borrowing from Aristotle's Physics and Metaphysics, they employed two logical arguments against an infinite past, the first being the "argument from the impossibility of the existence of an actual infinite", which states: