Thursday, January 27, 2011

Google Translation of 900 Theses (pt 2)

[24] The conclusions of according to Proclus, in number 55.

1. What is in the borders of the intelligible and the infinite, is in the intellectual male and a female, in the supermundanis identity and "otherness" and the likeness of some difference, Circulation in the soul the same, and a vicious circle of the other.

2. A Saturn was afraid of the laws of God, who are PROCLAIMED to perfect it: the laws of God of Jupiter Saturnia. From the laws of fate, that every soul living in an intellectual manner. But I have read all the Adrastie an obey.

3. An appeal of God to one belongs to a simply absolute, who is the God of gods, "do not simply according to the daily to each of the absolute essence of intellectual participation in the minds of each one according to the divine, according to the contact and the conjunction of devils, according to the likeness of the human soul.

4. A property is of the medium to a dispute of the second order of the Trinity, who is in it is said of the heavenly Phedro VOLUME.

5. In their intelligible there is no number, but a multitude of numbers and the cause of the paternal, and the material, but it is in intellectual things, according to the number of the essence and a communicatiue of the people.

6. It is the same, which is called "otherness" in the Parmenides, and in the supercelestia Phedro.

7. "By one are many things which the whole, the parts that, at an end, the infinite, of which we have in the Parmenides, to understand, according to the order of the Trinity intelligible of that order, according to the intellectual trinariam division.

8. That which, in turn their back is said to Phedro of heaven, said to be one in the Parmenides, that there the depth of heaven, here in that the Whole of the axis, of heaven, here in the end.

9. The third point of the second order for three of the Trinity expresses the borders of Plato but at the close, perfect, and according to the shape.

10. Unions have the gods of the intellectual from one first, from the substantial the intelligible, and is perfect in the lives of the Divine contentiuas produce children by the intelligible and intellectual, intellectual property by themselves.

11. Of God, as intelligible uniformly produce all things, so intellectualesque trinaliter intelligible, intellectual, however hebdomatice.

12. Among the Gods, his father 's external, Saturn, and Jupiter, and mediates Rhea necessarily as a property of life in abundance.

13. The second of the week the trinity of the intellectual is "Trinity" of the Curetes, stainless and Theology which he calls the gods.

14. The attributes of the Curetes is to pay what the work of his Father 's of the Trinity without blemish, a mansion of the first, its development of the second, the illustration of the third.

15. To the gods by the theologians in the tragic slaughter of the seventh week of the intellectual unity of birth or other status is designated.

16. Rhea and the same it is said, for Saturn the top of the coexisting according to its own, as Jupiter and Jupiter produces, and with the total and partial orders of the gods, is called the Ceres.

17. It is permitted in order to give Theology, they are distinctly of the divine hierarchy, it must be understood, however, all in all to be in its own way.

18. As the paternal, a property is the only in the intelligible, so its Creator, or factina, yea, the only in his father 's new and to have founded at the same time, the patterns in the intelligible to its Creator, and his father' s in the Worker.

19. Or anything which has the gods, or are double in the operations of human nature, immanent, and passing over, through the immanent contains every one of himself, and what in the arguments by him, are passing over to the exterior he was converted.

20. After the intellectual hebodmadam were appointed for supermundani immediately from the parts of the universe of God the exempt, and to this incoordinabiles the world, and according to the cause surround and him from all sides.

21. It is proper to be like to the gods upon the world 'and to deliver compassion for the beings of the communion of it and of one another, which they have based on a similarity of one thing to the other.

22. Although the assimilation of a dukes, of which she said the conclusion of the preceding, it is proper it is, yet it is appropriated the midst of the order of the first subsection of the Trinity of his intellectual immediately to the gods according to the substance of body and soul united, and the third involving the second kinds themselves.

23. Jupiter in the Gorgias of whom, it is not the one who the third, the founder of the universal, between the intellectual, but the most extreme and the chief among the weareth a.

24. Jupiter is a dukes of the Trinity substantificatiuus, divificatiuus Neptune, Pluto conversiuus.

25. A quadruple is manufactured, the first with all the universals of universals perornat, the second, indeed, the whole, but particularly, according to the third divided according to a totality, the parts of the fourth in a particular context to universals.
while the universality of, and the fourth in a particular covered parts of the universals.

26. Jupiter, Saturn, Jupiter, and Pluto, Saturn, the kingdom of being divided, from Saturn to be taken except a kingdom, not of the Creator through the midst of Jupiter.

27. Under the first, a dukes of the Trinity is to be substantial, all the noble soul of generation is not subject to the first of movables, fire, and the last of the air a part, which they grow upon the earth, and the part of the east.

28. Under the second is the life of a dukes of the Trinity, and another generation, the generation of the soul that all things come, he sphere of wandering, of the air water and it extends a part, which under the caves of the present and the quaking of the earth, the middle part of land and around the center.

29. Under the third time is a special kind of the same order of divisions a conversion, the souls of my evil thoughts, Sphere of active and passive, when a land earthly affairs, which lie around the hell, and the western part of.

30. And if the second trinity of the gods supermundanorum it be said the whole of Proserpine, its unity is yet the first is said to Diana, who among the Greeks, the second Persephone, Minerva is the third, the barbarians, but the first Hecate, and according to their souls, and the third a virtue.

31. According to Proclus, the conclusion from the preceding in mind can be explained in what has been said, one of the Zoroaster, according to which among the Greeks we read Although among the Chaldeans, in one manner and is read from the is expounded.

32. The third is said to supermundanorum a Trinity of Gods, Apollo, and the conversion of him is appropriated to the.

33. Persephone accompany the Trinity from the side of the keeping of the Trinity, and seeks to preserve its.

34. Twelve of God, mentioned in Phedro they are gods for supermundanos of the medium between the citizens of the world and us break their bonds.

35. Of God, mentioned in Phedro, of the Trinity are in the four of distinguishing, Opificatiuam, Custoditiuam, the entrails, and Conseruatiuam.

36. There are four men of military age of the army of the gods. The first dwells heaven from the first up to the beginning of the air, the second from this point to the half of the air, and the third from this point to the earth.

37. Proportionally to each of these four times the amount corresponds to the host of angels, and of the souls of Demons.

38. Who lives by it by himself in the Trinity appears the first of one being, of one entalis, and of being unialis.

39. To the Creator himself, looking through the quaternitatem of an animal, is the carpenter 's four principal parts of a part of the world.

40. In so far as to the maker and a copy of the form of one who lives by it by himself in, respects the first part of the body worldly he doeth it.

41. In so far as a craftsman in the form of one appears to be one of one essential, he makes the gods of that part of citizens of the world, much as a being of one in the essential makes his angels in the same part, inasmuch as it appears to be one of being unialis makes the devils there, in that as much as to be unialis of being, the animals in the same place he doeth it.

42. Maker and makes it proportionally to the other parts of the patterns of the forms of their own, as with the first is a word, nor is it proper to explain, because everyone is persuaded that, analogizandi you will be able to draw out of itself.

43. To the wise man, he had better do, and the Good were the Lord, through the intellect, love, and faith, we go up.

44. Just as faith, which is the belief, the knowledge is inferior to that, so faith, which is of a truth faith, is above supersubstantially in knowledge and understanding, joining us to God, immediately.

45. So there are not every kind of body, but perfect, so a second of human nature and the sublimity of this by the degrees of the order of one with another, go beyond, an animal, the intellect, the life of, "being", and unity. "

46. As of causality, according to the compass of, so a second of human nature and degree of the sublimity of this through an order to go beyond one another, an animal, the intellect, the life of, "being", and unity. "

47. Order of all the middle remains a stable manner in the antecedent, and in the he strengthen himself the next term.

48. Just as that first after the unity of the Trinity is all the finiformiter and intelligibly in proportion, so a second all the "trinity" is vitally, are true, and infinitiformiter. The third is mixed, according to all the property, and pulchriformiter.

49. The first Trinity remains only, the Trinity remains the second and go out, the process of the third after the perverted them.

50. Upward, by the time it, the animal in the second and the middle of the Trinity.

51. As an intelligible are the cause of all the senerum, so dinisionum by the genera of the intellectual common, supermundana a difference according to the species, the world is a difference according to an individual.

52. Through the supercelestem place we have to understand, that as to the Trinity out of the more than is the thing understood, which intellecuale, through the cavity of the subcelestem which is more intellectual than the intelligible, through the heaven that which is equally participate in both.

53. Anything which has in the place of the supercelesti Phedro are said to affirmatively, they are said of him, not as simply the first, but in front of him as it has to overcome the kinds of which participate in. Anything which has a negative sense, are applied by analogy, that is related to the first, the good that is the absolute head of all of this does not determine the order or of that.

54. Ambrose is of the analogue of a terminus, and the nectar of the infinite.

55. For as the intellect by the intelligible perfect you must complain the, thus the power of upward from the intellectual leadership, the operation of the absolute and belonged to others on the matter, the life of ultramundanis from the winged, from earthly expression of the Divine things, the true and the angelic choir, his replatio, which comes from the gods is the aspiration, from the good of the demon.

[25] The conclusions of the American Mathematical according to the Pythagorean, the number of XêV.

1. One, "otherness" and the thing that is, they are the cause of number. One thing united to it, "otherness" of the generative, that which is of substantial.

2. A share in it the numbers that other things are the species of numbers, and another of the unions of the species.

3. Where the unity of goes on the difference in point in many pairs, there is the first the triangle.

4. He that 1, 2, 3, 4, 5, 12, the orders, let him exactly to the distribution of providence he will hold.

5. "By one, three, and seven of Pallas, and we know that in the discretion unificatiuum, causatiuam beatificatiuam and the power of the intellect.

6. The ratio of the triple, Arithmetic, Geometric, and Harmonic, three daughters Themidos indicates to us: of judgment, of justice, because of the peace existing symbols.

7. Through the rays of the secret of right angle, reflected and refracted in the science of human nature we are admonished to perspectiue of the threefold: intellectual, sensual and a corporal.

8. The reason, it is analogous to the concupiscence of the octave.

9. Irrascibilis has the same ratio to the concupiscence of a fifth.

10. The reason to anger a fourth, has the same ratio.

11. Judgement in the sense of music is not to be used, but only of the intellect.

12. In forms that we ought not to be counted to stretch out of forty.

13. Every Planus of the number of the soul of an equilateral symbolizat.

14. Any number of linear symbolizat gods.

[26] The conclusions of the Chaldeans, according to the opinion of theologians, in number 6.

1. The order of the principal of the separate is not the primary, it was thought the Egyptians, but upon him is the order of a fontal unialiter exalted above all.

2. Fate is not the first of his power is the necessity of a seminal, but it is a relation of animal participated in an intellectual manner indeclinans argument upon the higher, with inevitable from the lower parts.

3. Substantial of visible things, not by the virtue of the qualities of the separated particular, as they believe the Egyptians, but from the first as retreats for the fountain of lights through the dependency upon the splendor of the animal of things result.

4. Anime partial, not immediately, as they say, the Egyptians, but through the medium of soul to the brightness of a demoniac from intellectual enlightened.

5. Coordination of the intellectual faculty is not in an intellectual coordination, of Amos, as he said the Egyptian, but it is over all the intellectual hierarchy in the pit, the first of unity, of the first, and under the darkness of the hidden things of darkness imparticipaliter.

6. Whatever is the moon above, it is pure light, and that is the substance of the spheres of worldly.

[27] The conclusions of the doctrine of according to your ancient Egyptians of Mercury Trismegistus, ten in number,

1. Wherever life, there the soul, wherever amino, place of the mind.

2. Every movement of a corporeal, incorporeal, can all cause of movement.

3. The soul in the body, the mind is in the soul, in the mind of the word, "God the Father well on the men.

4. The god has turned all things, and in all things, the mind is in soul, the soul about the air, the air is about the matter.

5. There is nothing in the world devoid of life.

6. There is nothing in the universe of death or the possible of corruption.

Corollary. Everywhere life, in all places providence, the immortality of all places, give.

7. Six ways the future of man is God declares, by dreams, wonders, and the birds of the, the Guts, spirit, and the Sybil.

8. It is true, that it is not disturbed, not decisive and not colored, not the figurative, smitten, do not, naked, "easy to be seen, from his very self comprehensible, the good and to be thoroughly unchangeable incorporeal.

9. Within the ten every one of the avengers are: ignorance, sorrow, inconstancia, greed, injustice, profusion, deception, envy, fraud, anger, recklessness, malice.

10. The avengers of ten, of which she said according to the Mercury the preceding conclusion, he will see with deep correspond to that of Mark, ill coordination coin in the Cabal, and that the reeve of that, of whom I am in the cabalisticis the conclusions I have put nothing, because there is a secret.

[28] The conclusions of the number of 47. according to the teaching of the wise Cabalistarum the Hebrews, whose memory may always be placed good.

1. Even as a man and the priest offers the sacrifice to God the lower felt an irrational soul is a living, so of Micah [Michael] superior to the priest, he sacrifices the souls of a rational animal.

2. Nine are hierarchies of Angels, of which the names of, the Cherubim, the Seraphim, Hasmaïm, Ahio, Aralim, Tarsisim, Ophanim, Thepharsim, Isim.

3. Although, is a property of the name of the inefabile of clemency, should be denied, however, there is none that contains the property of judgment.

4. The sin of Adam was truncacio of the kingdom from the rest of the plants.

5. Together with the tree of knowledge of good and evil, in which the first man sinned, God created the euer and euer.

6. Great is the north wind is the source of the souls of all absolutely, just as of certain, other days and not of all.

7. When he said to Solomon in a speech of his in the Book of Kings, Hear, O heaven, the heaven by the green line we ought to understand, and the wind blows to all of Israel.

8. The souls of the light from the third to the fourth day, and from there go down to the fifth, going out from thence of the body come into the night.

9. For six days and the six of Genesis has to be understood that went out the extremities of the building from the December in the consulship, just as they proceed from the cedars of Lebanon.

10. More correctly it is said that there is a whole edifice of the garden of, than that which shall be the tenth, and in the midst of it is placed as a great of Adam, who is Tipheret.

11. It has been said to go out the river out of Eden, which is divided into four heads, to signify, in which proceeds from the second accounting of the third, and in the fourth, fifth, sixth, and tenth is divided.

12. , Will be true depends on all things happen by fate, destiny will, if we understand the final fate.

13. Who knows how to in the of the gates of the mystery of the Cabal of understanding they, he shall know the mystery of the Great of jubilee.

14. Who knows how to the property of tablets: in the coordination of the southern man will know why did that the procession of Abraham it is always done towards the south.

15. Unless you by the letter A to the name of Abraham, that is, ha, there were added would have been, Abraham does not have begotten children.

16. All before Moses prophesied the hart by the unicorns.

17. Wherever mention is made in the scripture of the sea of love man and a woman, a mystical sense to us, and is designated a union of Tipheret Chneseth of Israel, and / or Tipheret and Beth.

18. He that the middle of the night, with Tipheret will be joined, a favorable shall be to him all the generation of.

19. The same letters were the deity evil demon, who is the prince of this world and Triagrammaton the name of God, and who he has known it in order a transposition to conduct one of the other.

20. When it shall be done of the mirror is not the light of a shining, just as a shining of the mirror, it will be as the days of the night, David, as he says.

21. , Knowing that the property, which is the secret of darkness, He knows why the demons of evil more than in the night, in the day of whom they hurt.

22. Is that permitted which it shall be done multiple coordination of the chariots, and in so far as, however, with regard to the mystery of the Phylacteriorum, two of the chariots were to be ordained: thus, so that from the second, third, a fourth, the fifth, so be it one of chariots, and there are four phylacteria, and put on a Vau, and from the sixth, and seventh: the eighth and the ninth is made according to the chariots, and they are phylacteria, and put on A, This page was last ha.

23. Previously, the property of of penance is not to use word which I spoke.

24. When he said to Job, and he made peace in his high places, the water of the south, and understood that the fire of the north, and that the reeve of them, but we can not any more it must be said.

25. Bresith It is the same, that is, in the beginning created, and if he had said on the wisdom of a new set.

26. What he said, the Chaldean Anchelos becadmin, that is, when and / or through the eternal eternal, and thirty two paths of wisdom understood.

27. As the congregation of the just man is of the waters, so they tend to which the sea all the rivers, is the divinity.

28. Through a winged creature, and that this creature is on the fifth day, we ought to understand the angel of citizens of the world, who appear to men, not those who did not appear, except in the spirit.

29. The name of God four of literature, is of the members, what you are, Sade, PE, and Sade, the kingdom of David, ought to be appropriated.

30. The angel of the seal is having six wings is transformed at any time.

31. Has been given to the livery of the circumcision, to the unclean from the virtues, and in the walk round about.

32. The same is made the circumcision on the eighth day, because it is higher than that of the bride universalizata.

33. There are no letters in the whole of the law, and in the forms, conjunctions, separation of, by a majority, the coronation of, an enclosure, an openness and order, the numbering of the secrets of the ten not be made manifest.

34. Who understands, why it has been said, that Moses hid his face, and that Hezekiah turned their faces to the wall, he will know which it ought to be the relation of the person praying and dispositions.

35. There is no a spiritual thing going down below with the robe of acts without.

36. The sin of Soddome, was effected by the loss of his last "" to plant.

37. Through the secret of prayer rising before the break, nothing else is to understand, than the attribute of mercy.

38. As it is inferior to the from without the fear of love, so that is within, the higher love.

39. And a previous conclusion is understood, why the men of the terror of the book of Genesis, Abraham is praised, whom, however, we know through the attribute of mercy made all things out of love.

40. As often we do not know from which is the property of the influx of over the petition, which we require, to the house of their nostrils with recourse must be had.

41. All the good spirit is new is the soul, he came to on the east.

42. For that reason the bones of Joseph, was buried, and not in body, because his were the bones of the virtues and the militia is called the upper Sadich of a tree to the land of the inflow of the higher ground.

43. For that reason the grave of Moses no one he knows it, they can not afford the higher in the jubilee, it shall, and upon the redemption a larger share, he sent out its roots.

44. Since the soul will be able to comprehend comprehend it, whatever, and be united to the souls of the higher, an earthly expoliebit of clothing from him, to from the (s) tirpabitur out of his place, and be joined with divinity.

45. The wise men of Israel, after the ceasing of the prophecy by spirit, prophesied by a daughter of the voice.

46. Is not punished in the land of king of the land, because the prior active service, it is humbled in the heaven of the celestial orders.

47. Through a word, the Amen, the order we have it explicitly, in what manner are due to the numbering of the influx.

[5] The conclusions of the number of five hundred, according to their own opinion, and of money are divided into The conclusions of the division of the Physical, theological, Platonic, Mathematician, and Paradoxes those propounding, brought about by Paradoxes, Caldaicas, Orphicas, through the magical and Cabalisticas, nothing in all of which I lay down or there is probable assertiue, except to the extent that probable that the true or the judges the holy Roman church, and his head, the Supreme Pontiff blessed is the eighth and Innocent, the judgment of which, who court of justice not of his mind: he sends up, the intelligence with does not have.

[29] The conclusions of the number of paradoxes, according to his own opinion, 17, the said first of Aristotle and Plato, and then of the doctors of the reconciler, which most seem to disagree.

1. There is no question has been asked with either natural or divine, in which Aristotle and Plato in understanding, and with the thing not in agreement, the words, although they seem to disagree with.

2. They that say to innascibility to be in the positive constituting the property of the father to his hypostatic to be incommunicable, there from the opinion of St. Thomas, according to which it is right from the words seem to disagree, nothing to disagree.

3. Of the nocione the sixth to be placed, which is the inspirabilitas, ought not to be Thomists were divided, and the Scotist, if it be rightly the foundations of the of the doctors of their introspiciunt.

4. About the subject of Theology, and fundamentally and radically in agreement with Thomas, Duns Scotus, and Gilles, although, and in the branches of the words and the surface of, each of them from any may be seen very much disagree with.

5. , Concerning the question which she answered: Whether it is that there is one in Christ, or that there are more, I say to the Scots and the Thomas does not disagree.

6. On the distinction from the nature of the matter ought not to be divided, and the Scotists Thomists, if their doctors fundamentally they understand.

7. Of the distinction of the attributes do not disagree with Thomas and Scotus.

8. In this article precisely appendages, by his own people: Is it the angel of the equality of the divine had been unable simply desires, does not at variance with Thomas and Scotus.

9. In matters of what to present earlier conguoscatur, more or less universal in agreement with Thomas and Scotus, who were divided, most of all for him are supposed to, out of which I lay down within three of both written with the conclusions from the mind.

10. Of the nominally conceived the thing, the first was conceived by that which comes from, is a concept most universal.

11. Conceived of the matter definitively, the first was conceived by that which comes from, is the concept of a thing when the proper and convertible.

12. In the cognizance of the last distinct from, known to us the most universal, are the preachers.

13. The opinion of the commentator about the measurement of endless and the foundations of the principles of teaching of Saint Thomas the nothing is inconsistent.

14. In the matter of the object of the intellect is not discordant, as it is believed, but agrees with Thomas and Scotus.

15. In the question, out of the contingents to the either of the above in the material on chance and fortune, in reality and they do not disagree fundamentally Avenrois and Avicenna, even though the surface and as far as the in the words of their, that the opposite may appear.

16. The combination or the body may receive from the natural philosopher of metaphysics, were divided, they can not be fundamentally Avenrois and Avicenna, although the terms differ.

17. Of the manner, in which the angels are in a place, they do not differ Thomas and Scotus.

[30] The conclusions of his own opinion, philosophically, according to the number of 80, from the common things that, although dissent in philosophy, from the common way of philosophizing, however, would be shocked to not much.

1. From its appearance, it can be in the sense of the exterior immediately be drawn away existing species of a universal.

2. The second is the intention of the being of reason, was an invariable manner of a form qualitatiue,

resulting from the texture of the intellect consequutiue, not as efficient cause,.

3. The intention is neither the first, nor a second intention, in some places are subiectiue.

4. There is in the bodies to come back to something which is so physically he placed the bodily, not as places that, and that is a sphere of This page was last, as it is in the intelligible is to come back to something which is posted in intelligibly so, that in no way is located, and the same is no God.

Corollary. It is not a foolish complaint that, in what manner is placed a sphere of This page was last, but absolutely must be conceded, that it is not is located.

5. The singular is not understood by the intellect, nor according to the truth, neither according to also the opinion of commentator of Aristotle and Thomas.

6. Although the understanding he will not understand in the singular, from him, nevertheless, that is perfectly known singular or particular.

7. The case with anything whatsoever, it is, in the purity of His being determined on, is intelligent, intellect and its object.

8. We find in the conclusion from the above, why the matter is the principle of incognoscibilitatis, and the agent intellect of knowability.

9. She is said to an immanent action, which is not subiectiue in him which is denominated by their cause, passive, and by it is distinct from passing.

10. Every other mode of save him, which he predicted would precede the conclusion, is insufficient to distinguish the action of the immanent atranseunte.

11. Auenrois When he says that there is no other means to prove the eternity apart from an abstract of movement, of any kind of does not understand the abstract, but about being that ultimately the degree of the abstract is the abstraction from the body.

12. To be corporeal does not have the affair might be some other substantial form, or grade of substantial form.

13. Six transcendentals, and has laid down the common teaching of Latin and by the younger men are made to: the Peripatetics it, and the Greeks, Aristotle, and their captain does not know.

14. It is necessary that the first cause in Aristotle to move out of the necessity.

15. It is impossible, and "irrational" at all in Aristotle all do fall out of necessity, in respect of each cause is that necessity to be taken.

16. Treaty of suppositions, they do not belong to the logician.

17. He could not have to be from God the world by the eternal as efficient causes, causality is true, which is a reduction from potency to act.

18. Been possible to bring a matter of fact, and he was, according to Aristotle and the Commentator, the world produced by the eternal by God, which is the natural efficiencia of flux and the attainment of effectual.

19. He who denies to be a living heaven, so that the mover of his be not the form, not only is repugnant to Aristotle, but destroys the foundations of the whole of philosophy.

20. In the Acts of our intellect there is no succession by reason of the sense powers and the power of deseruiencium, as they believe modern, but because it is rational.

21. Notice of the new acquired knowledge of it is made from the previous term as if it were from which, and as if it were the cause of a way of making parciali, formal, they guide us, and be as out of predisponente the cause of the material.

22. He is the habit of the practical, which is formally regulatiuus habituates of some operation.

23. We have the habit to be the practical and the speculation from the object of the related to a subject in which it is: Now, the intellect is said to the practical or theoretical matters by the end, which proposed to him from habituated.

24. The habit differs from the practical the borders of theoretical matters distinguishable from it.

25. The practice of operation of an is, which is not formally cognizance, and it can be the straight and the have not a right, by the habit of rectifiable, and by the parciale rectificacionis a way of making, in which practicans habituates.

26. THE SIGHT OF THE are the practical and the kinds of accidental habit.

27. Theology that passed by that is that passed by, we must call it simply practical.

28. The whole of medicine to be practical, and we are asserting that that were true, and so that what has been said, and in harmony with the opinion Auenrois.

29. Logic is the practical.

30. The common sense is not distinct from the sense of sight, hearing, smell, and taste, and touch.

31. Not to be given to the intelligible species abstracted from the phantasm, and as a true, and of the Commentator, and we are asserting that decisions with Albert.

32. In all a question of a demonstration by the knowable is what it is necessary precognoscere of the subject being acted upon, not by understanding by what, meaning of the name, explaining the literal text as they understand, but what of the thing.

33. It is possible that going back from the cause to effect, without which the dreams of negociacione Burleus.

34. The tenants of the natural to the qualities of the least, do not therefore have to be made to deny the motion of alteration in the time of succesiue.

35. Is it necessary to hold the second Auenroem, that the form of a genus is really different from the form of the species, nor is consistent with the principles of the opposite of his doctrine,.

36. Aristotle 's demonstration in the 7. that every book of the Physics, moves it to, moved by the other, he proves nothing of them, Thomas, either, and / or Scotus, the divine or Giles, whom it follows John de Gandauo, and / or Gratiadeus, and / or Burleus, or others, whom I have read, intend. But only that it was excellent the Commentator said, from the Latin, all the commentators badly understood, and is, that in each of what is moved, there is no other motor or by the mobile according to nature, or according to the subject.

37. Demonstracio 7. of natural philosophers; clearly proves, that the heaven thing does not move himself, and gave principils Auenrois, the truths of strong holds, of course.

38. The order of books of natural philosophy by Aristotle, deliver up the philosophy is this: the book of the Physics, of heaven and of the world, concerning the generation of, meteor, minerals, out of the plants, on the varieties of living creatures, of the parts of the living creatures, the progress of the living creatures, about the soul, then of the book that are said to I have served the natural things.

Corollary. He that the soul of the book from the the sixth they call natural, cited by Aristotle in mind at all disagree.

39. Every way of a Saviour has been said of Aristotle, that the winds of the east are the western warmer, in addition to hearten the way of heaven, and such trifles as these is no.

40. Nor by Aristotle, nor brought forward by the commentators of the reasons are sufficient to salsadine of the sea, nor can there be any, most of all was standing the truth of the Mosaic sufficiencior be assigned, in which the causality of the universal prescience of the same, and both in the land of discooperitionem hath wrought by the.

41. Nuila part of the heaven, according to differ from the other full of light and not full of light, but according to more or less full of light.

42. The manner of it was given by Aristotle, in what manner become warm through the lower upon the higher, appears in no way properly.

43. Stand at the same time, nor two, and they both at the same time I believe to be true, and that the idea of his Commentary on the Avenrois where the last of the first book of the Physics is conclusive against Avicenna, and all the reasons for these Avicenna to prove they are the first of the princes of, good and efficacious.

44. If of understanding they be in the genus, according to Aristotle, may say Thomas, of no less than himself, than he to Aristotle resistance.

45. If the unity of genus is not only on the part of the one conceiving, but also on the part of being conceived, have, it is necessary whatsoever, are in the same same logical genus to be in the same kind of a physical one.

46. Is really the knowledge of the relative, and its object to it by an accident is in question.

47. By holding the common mode of the doctors, that is, that something concerning God Himself preached formally, I say the next two conclusions, of which this is the first resurrection, "That God alone is the substance of so, that in no way is not a substance.

48. The second: The God of reason it does not is in the genus, because it is substantially substance.

49. To hold that the difference between and among the simitatem whiteness, accidents or one like it, by the fact that it is separable, inseparable from the struggle that a subject, Fiction is.

50. As written above, the difference between the accidents and it appears from the mere voluntary originatur the laying on of of the names.

51. Is it necessary to say in a manner Auenroem, which is the substance of the quiddity of the intrinsic of an accident, and is the opinion of, Aristotle, and most of all in accord with the philosophy.

52. Of natural in the settlement of the substance of the matter not to be posited, and Auenroi and Albert is in agreement with the sentence.

53. If Thomas saith, that in the intelligences to be accidents, according to Aristotle, not to Aristotle alone, but I will contend with him for himself.

54. This man is the propositions are to be conceded, as it is entirely. Prime matter is not an ass, and the ox and the like.

55. In the composite material does not: There are two entities in set terms and distinctly, but one entity.

56. Sounds of the motion is not cut off the air between the two bodies have the piercing, as it keeps the expositors of Aristotle, and the of it, but through contact with or of such of such a body, the sound of such or such, I say to be caused.

57. The reasons for which they bring to the Peripatetics to prove that the set in order in the causes of essentially does not but let us on to infinity, does not convict them of the falsity of the necessity of set in place.

58. The power of the sensitive of the common sense which, though not by the forces of the sensitive of the external senses, as he said the conclusion of 30, so neither is the sensitive from the virtues of the senses of the interiors, the fantasy is, or the imagination, the thought of, and mention, being in subjection, that, is in reality to differ, and as a true, and as we are asserting that the opinion of Aristotle 's Platonisque.

59. I say that all qualities of the elements as a symbol of diuversarum of species.

60. If there is some syllogisms to be placed the figure of the fourth, this one is to be formed, than Galienus, he sets down, not as a Maironis Francis, and Peter of Mantua invention of the childishly, yet none have more rightly is to place.

61. Of the material, such as out of it things are done by itself, to deal with the metaphysician, a physical object, however, as the thing out of it are caused by the accident, have we to say according to the teaching of Aristotle.

62. The phrase the exclusion of added to one case of correlatives, does not exclude the Corollary.

63. Not part of the ought to be granted in the whole from its whole quantitatiuo belong in a way are actually distinct.

64. The opinion of Avicenna, which is to be enrolled, that that is the one, which is convertible with "being", let him be one "which is the principle of number, and thus follows, because the unqueque" one "by the affair is added to the essence of his purpose, put, if it is not necessarily true, yet it is probable, from itself, and defend the .

65. Although the power of an intellectual in us is an accident, in the angels, however, is the substance of.

66. Suited to the formality of is the actuality of the possible to finish it by itself the intellect.

67. If out of the concourse of the elements be made a mixed one, the elements are posited any way to want to remain, it shall be done is mixed from intermingled with the elements so that out of matter being digested by the warm spiritual vaporoso that rose in them.

68. In all things less than God is the same material, according to essence, but with diverse of its being.

69. Quiddities adequato physical natures and in his own conceived, can be conceived apart from accidents, or from the metaphysical, or are considered a natural philosopher.

70. An organic body, which is its matter of the soul, and it is posited in the resolution of his by Aristotle, is the body and by the form of an organic essentially distinct from the soul of him perfecting it.

71. According to all the philosophers, it must be said is, that God is necessarily to do whatever it does.

72. Who doubts from the inteiligibili and understanding, and substantially, rather in the spring, must one be, out of which matter and the form of the material, it is not a philosopher.

73. Out of the hold an opinion of the rational soul, which he holds the commentator, it seems to me to hold it reasonably had no mind to be the subject of an accident, while the position of this as true to defend at, though whether this he has kept it, I do not define.

74. I say that according to Thomas, it must be said to be, reflected in the act of the intellect consists our happiness.

75. A definition of human nature of the heavenly and took them, is the expression ", and is bound to copulatiue, and not disiunctiue.

76. Just as any philosopher has to say, that the virtues are in the heart of the sensory, so is everyone the power to say a physician, that they are in the brain.

77. It is said that from the common school of philosophers of all the Latins from the first operation of the intellect, error is, because there is no other action of any part of the rational than he lead on, which they have put the second and third. Namely, the composition of and discursive reasoning.

78. The accidents by no means should be said to be the essence, but of being.

79. Six principles are an absolute form.

80. If there is some, and not the tongue of the first appears a chance circumstance, that it is the Hebrew it is clear to many conjectures.

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