Pori discussed on Boring Books for Bedtime
Nor do I mean by purity rarity but agility For rare or dense parts are affects and not causes. And therefore, if any should ask whether the rational and sensitive parts were rare or dense. I answer they may be rare or dense according as they contract or dilate their parts. For there is no such thing as a single part in nature for matter or body can not be so divided. But that it will remain matter which is divisible. Chapter six after finding and uniting of parts. Though every self moving part or Pori motion have free will to move after what manner they please. Yet by reason, there can be no single parts. Several parts unite in one action. and. So there must be united actions. For though every particular part may divide from particular parts yet those that divide from some. Are necessitated to join with other parts at the same point of time of division. And that that very same time is there uniting or joining? So that division and composition or joining is as one and the same act. Also, every altered action is an altered figurative place. By reason matter figure motion and pies is but one thing. And, by reason, nature is perpetual motion. She must of necessity, 'cause infinite varieties. Chapter Seven of life and knowledge. All the parts of nature have life and knowledge. But all the parts have not active I've and a perceptive knowledge but only the rational insensitive. And this is to be noted. That the various nece or variety of actions causes varieties of lives and knowledge is. For ask the self moving parts alter or ferry their actions so they alter and very their lives and analogies. But there cannot be an infinite particular knowledge. Nor an infinite particular life. because. Matter is divisible and compounded, -able. Chapter A. Of Nature's knowledge and perception. If. Nature were not to self knowing self living and also perceptive. She would run into confusion. For there could be neither order nor method in ignorant motion. Neither. Would there be distinct kinds or sorts of creatures. Nor such exact and methodical varieties as there are. For it is impossible to make orderly and methodical distinctions or distinct orders by chances. wherefore nature being so exact as she is. Must needs be self knowing and perceptive? And Thou all her heart's even the inanimate parts are self knowing and self living yet only herself moving parts have an active light and a perceptive knowledge. Chapter nine of perception in general. Perception is sort of knowledge that hath reference to objects that is some parts to no other parts. But yet, objects are not the cause of perception. For the cause of perception is self motion. But some would say if there were no object, there could be no perception. I answer. It is true. For that cannot be perceived that has not. But yet corporeal motions cannot be without parts. And so not without perception. But put an impossible case. As that, there could be a single corporeal motion and no more in nature. That corporeal motion may make several changes somewhat conceptions, all not perceptions. But nature being corporeal is composed of parts and therefore there cannot be amount of objects. But there are infinite several manors and ways of perception which proves that the objects are not the cause for every several kind and sort of creatures. have several kinds and sorts of perception according to the nature and property of such kind or sort of composition as makes such a kind or sort of creature. As I shall treat of more fully in the following parts of this book. Chapter. Ten. Of Double. Perception. There is a double perception in nature. The. Rational perception and the sensitive. The rational perception is more subtle and penetrating than the sensitive. Also. It is more generally perceptive than the sensitive. Also. It is a more agile perception within the sense at. All, which is occasioned not only through the purity of the rational parts. But through the liberty of the rationale parts. Whereas the sensitive being encumbered with the inanimate parts is obstructed and retarded. Yet percents sins sensitive and rational are in parts. But by reason, the rational is freer. Being not a painful labor. Can more easily make a united perception than the sensitive, which is the reason the rational parts can make a whole perception of a whole object. Whereas the sensitive makes but perceptions in part of one and the same object. Chapter Eleven. Whether the triumphant parts can be perceived distinctly from each other..