Dissertatio Posterior pt 2

Part 2: Dissertatio Posterior Philosoptica Argumentum
Part 2: The second The main argument
In altera dissertationis tam philosophicis maturetur.
On the other dissertation The answer to both these philosophical.
contentus Dissertatio medica huius: Dissertatio medica ingressum ad hanc. 
content of this dissertation: I reply by an entry into the evidence of this to the nearest medical treatment. 
* §. XI. Haec vitae nec universalis ratio. Mundus spiritum. Et entelechia. Resina et vita. 
* §. 11. It is this life, nor of the universal system. The world spirit. And what potentially has some play. Balm and life. 
* §. XII Ad duodecimum dicendum elementa. 
* §. 12 The very elements. 
* §. XIII. hominis est substantiam et naturam eius craanen. 
* §. 13. Man is of no substance when you consider the soul. 
* §. XIV. De humani corporis, in quod se vivere in conspectu Domini. 
* §. 14. The human body on which they live in the presence of the Lord. 
* §. XV. Homo creatio non est factum adhuc semel. 
* §. 15. It is a creation, not just once. 
* §. XVI. Corpus hominis natura omnibus uno corpore. Et corruptioni.  
* §. 16. Man's body is one body, and the nature of all things. The dissolution. 
* §. XVII. Quod sapientes ab externis rerum adiunctis proficiscantur ex mortuis. 
* §. 17. That the wise men from the dead, they go forward: based on external factors. 
* §. XVIII. Homo est interitus quantum fieri. 
* §. 18. Man alike as possible. 
* §. XIX & XX.  Homo est necessitas. 
* §. 19 and 20. A man is needed.   
== §. XI. ==
Haec prima materia vitam, non ut ea nunc velis vocare, hoc vitalitas, rursus cum duabus proprietatibus specialis, uidelicet uegetatum et plantatum in esse sensibili. Omne quod habet potentiam ad animam movere ad centrum et a centro ad peripheriam a peripheria, quae sunt agilitas duplex potest quidem facere Actionem u. Potest passionem; hoc etiam de prima materia, quae est ens vel animal vivum. Nullus negare potest, ea ad cupiditatem sentire, et sentire. Et primo describit eam dicimus Libera Vegetantiam divinitus inditum naturali appetitu conservent expansionem Facultas magna s. Appetentia nobis Vegetantia & jam dicitur a Deo ingenitum implantatumque & definitur per naturale desiderium sese conservandi partim partim pluribus extendendi. Aut sicut Gottfr. Poli. Germaniam ponuntur in Philos. Fac. sup. accommod. P. 1. l. 1. §. 2. p. 81. videtur describere, ut dicitur in Activitatem primi Entis, in desiderio finis, nam innumerabiles causas, quas Deus creavit disposita per quaedam co-modo. Et alii vi primae materiae, in quantum est vitae (or vitae apud hominem principaliter quae est essentia prima materia est) esse percipientia aut ut dicitur aliud et Sensio sensuque carentibus dicendum fuit, quam per interiorem affectum in id quod est a materia secundum esse uel iucunda uel vivis existente.
This life of the first matter, or as we now want to call it, this vitalitas, in turn had two special properties, namely the vegetation and the sensation. Because all life has the power to move from the periphery to the center and from the center to the periphery, what double agility one can even do taking. Passion can call; this also applies to the first matter, which is a living being or ens vivum. Nobody can deny her the desire to feel and feel. We call the first Force Vegetarian and describe it through the natural desire implanted by God to preserve and expand; Great The faculty's. We had no appetite, and said animal is defined as a natural and inborn by God implant in both the desire of many to extend part of the conserving part. Or like Gottfr. Pole. Müller in Philos. Fac. sup. accommod. P. 1. sect. 1. §. 2. p. 81. seems to describe his so-called Being the first activity: a desire for innumerable end-causes, which God arranged through certain co-created means. The other force of the first matter in respect of the vitality (or of life, in which primarily the essence of the first matter consists) is the Receiving or as it is called otherwise, the thought and sensation, which in an inner feeling of what is a matter to the being either pleasantly or unpleasantly, existing.
==§. XII.==
Duplici proprietate materiae corporum postmodum poenas scilicet secundum hoc commune omni naturae et corporum vinculis tamquam per se coniuncta. Dominus memor Graecorum et vocat huius connexionis omnium corporum inter se, formam universalem, quae videtur esse una, cum Aristotelis 'Ἐντελεχίᾳ. Alii appellant mundi seu spiritum archeum mundi: alii etiam anima mundi, sed ambo sunt non satis candida, quia talia nomina non potest regere spinosismo. Ne quid insit amari. Paracelsus Lib. I. Chir. Mag. C. 2. p. 3. et vita resina Helmontius appellant, vitalem Balsamum, quae Jo. Bickerus ita describit: "resinam anima corpore stellae per vitam radii quibus membris corporis illuminati per modum totius orbis machinam illuminatur a sole."
This double property of the first matter was subsequently shared with all bodies, that is, according to this general vitality, all of nature and all of the bodies of it were attached to each other by means of a bond. The thoughtful Mr. Müller calls this connection of all bodies among themselves, formam universal, which seems to be one with Aristotelis ’Ἐντελεχίᾳ. Others call it the world spirit or archeum mundi, still others the soul of the world, but both are not whitish enough, because such names can give guidance to spinosismo. Theoph. Paracelsus Lib. I. Chir. Mag. C. 2. p. 3. and Helmontius call it a life balm, Balsamum vitalem, which Jo. Bickerus thus describes: "This balm is the life of the body and a star, through the life rays of which the limbs of the body are illuminated, in the way in which the whole great machine of the world is illuminated by the light of the sun."
==§. XIII.==
Nos hanc general principle ad vitam, hoc est commune omni naturae firmitatem. Quoniam Deus creavit elementa mundi huius aedificationem cum ingruit ex materia prius creata a quibus supra dictum est, non potest esse aliter se habens ad omne vitale ex parte materiae primae. Sed quod sint primaria et secundaria in denso docti plerumque a philosophis. An elementum primarium, elementum nec a primo genere, quod est ex parte materiae primae, quae modo est, et species corporis cuiusdam. Ad z habeat proprietatibus. E. lumen ignis elementaris esse (luciditas) umore aquae liquidae et litterarum (fluiditas). An secundarium elementum nec elementum ex alio genere sunt, tamen habet duas qualitates et proprietates animales et plus quam z. Ex sulphure E ignes. Ex mixtione elementorum Omnia corpora in firmamento caeli et terrae esse, quae omnia propria vita tamen secundum elementa ex quibus componuntur et secundum commune in perpetuum ut simul stare, hoc est dicere, quod hanc connexionem non habet finem, vel in morte, quia non venit ad habitatores pilae conticuit omnis finis naturae dissimilis.
We call this principle a general life, a vitality that is common to all of nature. For since God created the elements by thickening when this world building was created from the first matter described above, it could not have been otherwise, they all had to take part in the vitality of the first matter. But the elements are something dense and educated and are generally divided into primaria and secundaria by those philosophis. An elementum primarium, or an element from the first class, is that part of the first matter that only has a certain sensual quality and. Has properties as z. E. the elementary fire or the light-being (luciditas) and the elementary water or the moisture and liquid (fluiditas). An elementum secundarium or an element from the other class, however, has two or more sensual qualities and properties than z. E. The sulfur is composed of fire and air. From this mixture of their elements now all bodies in the firmament of heaven and earth exist, which all have their own special life, but nevertheless in respect of the elements from which they are composed and in respect of the general vitality, in a constant way To stand together, that is to say that this connection does not end even in death, because it cannot come to an end unlike the downfall of all of nature.
==§. XIV.==
Nunc lets populus et Disputatio iterum. Non enim recte dicitur ex eo quod est de Duabus partibus absolvitur, corpus et animam. Ergo anima spiritus sine materia. Corpus ex materia prima est creata. Ex quibus constare potest quod corpus non habet in sua vita et sua forma in se, sed aliud omnino est vita quam sibi in vita hominibus. In Theodorum Crannen super illud Ioan. VIII Physic. Medico de Humine c. I. p. 2. eam. p. 236. Falsum ergo non audierunt educi se animam hominis 'est ipsa vita loquens ad animam corpori quam corporibus videmus quod multi importunam animalia plantis sicut dicimus corpus cogitare non moritur separationem animae a corpore, sed quod gestum est corpore separatur anima tunc vasa.
Now let's talk to people again. It is rightly said that it consists of two essential parts, body and soul. The soul is a spirit and therefore free from all matter. But the body is created and composed of the first matter. It is evident from this that the body has its own life and form in itself, but which life is entirely different from the life of man himself. Theodorus Crannen in Tract. Phys. Medico de Humine c. I. p. 2. it. p. 236. is therefore not so wrong when he lets himself be heard about the life of man: "Our life belongs to actually speaking, not to the soul, but to the body, because we have many other bodies than we see that the unreasonable animals, just like the plants have: We should not think that the human body dies from the separation of the soul from the body, but rather it is history when the body separates from the soul because the vessels of it are then , which are required to a perfect life, injured and ruined in such a way that the soul can no longer use it to guide and continue its sovereignty and accomplishments by means of the body. ”The famous Cartesius deserves to be read with several.
==§. XV.==
Quod concedimus. Quia vero corpus humanum est materia creata a animam viventem atque crescente. Potest crescere igitur nutriant, infirmantur et confirma: ut aeger et sanus. Quae omnia non possunt dici de anima, quod est quo est spiritus, et qua essentia secundum suam simplicitatem, non est subiectum est mutatio. Interim tamen humanae animae coniungitur, quia desinit esse homo coepit ut eo minus necessaria. Si igitur spiritus bonus dicitur retro corpus mortuum dici quod corpus non est.
We agree with this. Because, however, the human body has been created from living and growing matter. It can therefore grow and nourish, weaken and strengthen, get sick and healthy. Which all cannot be said of the soul as what is a spirit, the essence of which, according to its simplicity, is not subject to change. In the meantime, however, human life is attached to the soul, because man ceases to be a human being, as soon as an essential part of him begins to lack. Whoever therefore gives up his spirit is also said to have died because the backward body can be called a body, but not a person.
== §. XVI. ==
Et simul tamen quaestio: cum anima assumsit, tamen potest manere in corpore vivit, et crescente nova? Hoc negare non possumus secundum merita nostra fundamenta. Creavitque Deus animam ante corpus humanum aderat. Si non potest salvum facere Aperta legitur, XII super Gen. II. 7. Et fecit Deus hominem de terris, in conclavi, et insufflauit spiritum vivi in ​​nasum. Itaque factus est homo in animam viventem; hoc scilicet quod dedit nobis. Constat enim, quod creavit Deus substantiam hominis non aliter successive GRADATUS atque ita primum omnium corporis quibusdam terrenis partibus misceretur partibus aer ignis aqua. et continuo illum tuba anima educatur. Nunc creata ante corpus quod animabus, se ita intuens in conspectu Domini, et ipsum non fuerunt aliter quam vivi. Quia immortales creavit Deus, quid potest non mortuus est, ideo prima materia, ex qua tot animantium creaturae non formatae debet, sed etiam ut cum animantia, et crescente nova. Corpus autem humanum, quod creatum est ab hac re et alius, qui erat mortuus fuerit, illud quoque esse animam viventem atque crescente (vivens ac vegetum). Qui ergo vult quin corpus primi hominis propria carne et venis sanguinis humorem, quae ad veritatem humani corporis non fuisse tam deerat anima altera pars hominis ? Si hoc non est casu, corpus non fuerunt secundum corporis veritatem, sed fortasse iustus statuam salis columnae, aut lapis, qui est minimus dicere: rithimus.
Then the question arises: when it is assumed they can stay in the body alive and growing new? We can not deny this, according to our foundation. And God save the human body present. If you can not save expressed 12 lit. 2. 7. God made man from the countries of the room and the living breathed into the nose. So the man became a living being; fact that he gave us. For it is certain, that he created the first of all the God of the substance of the body of a man in no other way, and so in succession STEP-BY-STEP air, fire, water, and some parts of it were mixed with parts of the earth. and straightway he will blow the soul is educed. They are created now, that the souls of the front of the body, the case is so set his eyes on the sight of the Lord, and to him there were none other than the living God. Since the immortal God created what may be dead, so the material, from which many living creatures can not be formed, but also with living and growing new ones. Now the human body, which was created by this turn, and another, one who was dead, let it also be the soul of a living being and grew rapidly (the living and vigorous). He who wishes to have you come from, but the blood of His own flesh and body of the first man, the moisture, the lack of which is the soul to the truth of the other part of the human body would not have been such a man? If this is the case, his body has not been a real body, but perhaps just a statue of salt column or pillar, that is to say the least, rhyme.
== §. XVII. ==
Corporis consistit in ipso oratorio concelebratio re communi omnium corporum naturam. Nemo itaque negare non conectitur omnis talis corporis naturam principii generalis valet vitalitatis quae supra diximus. Quia natura est quasi quaedam membra toti corpori. Etiamsi peculiari quodam amittat vigorem, in commune omnibus corporibus commune idcirco non sistit. Quamdiu in corpore dissolvi non tamen acta atque transacta est, sed adhuc praesto est, potest tamen habere vitam; nisi respectu totius habent compositionem partium habet una secundum essentiam naturae. Resolutio corporum omnium naturalium corporum requirit aliquid praeter essentiam vel velit ut vocant menstrui corporis partibus similaribus ferat. Deest hoc corpus confici nequeat. Quod probat per modum plurium utilitatem Godfr hypothesin. Polycarpum. Müllerus philosophia prima pars corporis in loco latius agit adunationem dissolvi.
The oratory of the Body of concelebration of the common interest of all bodies consist in the very nature of the. Let no one, therefore, can not deny that it is linked to the introduction of any such general principles, and vitality of the body, the nature of the things which we have spoken above. Because of the nature of some members as a whole body. Even if it is, on a certain to lose the force of law, it is not confined into the common property common to all bodies. As long as the acts of the past, is not, however, be dissolved in the body, but as yet it is at hand, it can, however, also to have life; it has one, according to the composition of the parties, unless they have with respect to the essence of the Nature of the whole. Anything beyond that requires resolution of all natural bodies or body parts of the structure in a solvent wants to call itself. There is no body that can not be destroyed by tests that measure various utility Godff hypothesis. Often to bear the fruit of the Müllerus. Karl Wilhelm Ludwig Müller He deals with the philosophy of being united together in a wider area in the place where the first part of the body to be dissolved.
== §. XVIII. ==
Primum praesupponit secundum causas facile explicare phaenomenis tranea habendum quod de novo esse in (Vegetantiæ) percipi dicuntur sapientes tendere mortem. Non pertinet huc modo potest considerari nisi in uno-vicis exemplum de Hungarn et nihil substitui potest a corpore, et incrementum in caput, et GLUMA et irae in cute, et incrementum in fixuras clavorum, sanguinem cordis, et corrigens ad masculum membrum, et similia, est. Antequam turn maxime autem qui de rebus ac rationibus ducendos aiunt nos quidam volunt cogitare de eiusdem defuncti et fatalem necessitatem naturae debitum reddidit.
According to easily explain the reasons for the phenomena, which presupposes minded having that thing is in the (animal) sensation wise to tend to death. It is not relevant here can be considered only in one-time model of the Hungarian and the indispensability of the body, and an increase in the capital, and peeling and burning skin, and an increase in the nails, the heart and correcting the male member and the like; , it is. Before they came to take part and most especially they that are of some affirm that we are willing to think about the matters of the necessity of the debt of nature, and which seemed made of the same defunct.
== §. XIX ==
Supponimus quod corpus humanum est compositum ex elementis, ut alia classis, primum ut bene. Habet terrestre, aquaticum, aerium partes animusque ferox erat, etiam ex ea sal, et sulphuris secundum basic mercurius de vagina sua artis principiis. In praesentia salis, quod experientia ostensum est nobis testatus est a urinam, sanguinem et carnem, et omnem saporem est fortis. Greasiness et odor et color testificari possit incendi sulphur Mercurium Mercurio, vel a nisi fragilitas innuitur, agilitas, LEVITAS et mortalitatem. Si corpus descendat, resolvi in ​​principia ex quibus componitur quod ex historia est separatio et informes et controversiarum materiae. Fermentatio crassioris & secretio est heterogeneæ materiae. Eodem modo et in omni parte pugna nulla exitium facile dilabuntur. Nihil necesse est semper esse heterogeneae, quae mutari possunt in multis fretus in internum et externum causas. Primum est locus in tam diversas res in corpore, corpus incipit esse male, et si non ope medicorum vel vulnere si medicus transfertur ad tempus debitum mortis dissolutionem gantzen est aliud quam in singulis. Peculiarem vitae (Vita XI) incipit mori, sed non communis vita essentialiter incolit principiorum elementis non excedere corporis vires vigoremque tanquam proposito deficere totum bit eum simplicia ex quibus componitur resolviret constituit.
We are supposing that the human body is composed of elements so that another brigade appeared, for the first time as well. Has an earthy, watery atmosphere that high office, even with the salt and sulfur, mercury, according to basic principles of its own craft. In the presence of salt, as experience has shown us, testified that a urine, blood and flesh, and every taste is strong. Greasiness color and smell of the burning of sulfur, mercury can attest to Mercury, even if the fragility of agility, volatility and mortality. If the body descends, be resolved in the starting-points of the disputes of which it is composed and that it is from the history of the matter is, the separation and ill-shaped. This fermentation and secretion of thick, heterogeneous material. In the same way, and none of the results is easy to come apart at every point of the fight. There must always be heterogeneous, which can be modified in many ways depending on the internal and external causes. The first is the place for them in so many various things in the body, the body begins to be sick, if not in money, and the term of the loan is transferred to the physicians, if a physician or a wound of death, the dissolution of the gantzen else than to have in each one. I think in particular of the life (Life 11) begins to die, not to go beyond the elements of the body, but not a common one of the principles of the strength and vigor of the life and inhabits, as it is essentially the purpose of simple out of which it is composed resolviret to fail him, and made him the whole bit.
== & XX. ==
Haec quoque dicta sit labe dilabique non sinat, quoniam de primis elementis principiis et umorem et calorem qui separari a se in singula corporis (corporis specifici). Tanta in eorum motu atque hac perturbatione dicitur Salium hic et sulphure qui ita dilapsi demum rei non minimam corporis. Petere coeperit fervere pars realis quae natura ut coibant. Igitur z. E. salsa partium limites egredi aliquando cum compositione, quam prorsus non invenerunt corpus ab aliquo movente conformatur. Si alibi, ut humili sulphuris mercurial alii sunt nobiliores basi reliquias corporis Et nihil est sibi simile et iedes post tergum locus. Nos ad hoc vocatis ad se in pulvere emortuus fuerit, qui non citius terminus corporis quam in ipso.
All this also has be free of disgrace and disintegration, and, because the moisture and the heat that is applied to the first rudiments of the first principles and on the details of the body to be separated from each other in the (specific being of the body). There is in their motion and agitation of the brimstone, which is said to be here, and they at once dispersed at last the thing that did not fit reward you give a very small part of the body. Asking the Father that they shall begin to glow with a part of the real nature of the guild. And so, to go out some time, when the composition of the limits of the ie of the parts of the salt sea, and found not the body is moved by a mover which is altogether conformed to it. If, in other places, such as a low-sulfur, mercurial, there are, there is nothing more noble than what is similar to the base, and the remnants of iedes behind the back of the body, And a place. We have stock of it dies in the dust, for this purpose called up to him, rather than those who do not, in the very boundary of the body more quickly.Category:De masticatione mortuorum in tumulis
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