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6>2. When Abucaten says, Every noble soul has three operations, divine, intellectual, and animate, this should be understood this way: that it possesses the first through the likeness of proportionality, the second through the formality of participation, the third through the property of essentiality.

Platons Lamda.

2>46.
[Human] knowledge is really relational, and what is knowable is
referred to it accidentally. (465)

2>30. Common sense is not distinct from the sense of sight, hearing, smell,
taste, and touch.

2>8. From the preceding conclusion it is known why matter is the principle of unknowability, and the intellect the agent of knowability.
2>9. That operation is called immanent that does not exist subjectively in that which is passively designated by it, and through this it is distinguished from a transitive operation.

2>5. Nothing individual is understood by the intellect, neither according
truth nor acccording to the opinion of Aristotle, the Commentator, and
Thomas.
2>6. Granted that the intellect does not understand individuals, from it something exists that knows individuals perfectly.
2>7. Every thing, whatever it is, situated in the purity of its existence, is that having intellect, intellect itself, and that intellected.

27.9. Within each thing there exist ten punishers: ignorance, sorrow, inconstancy, greed, injustice, lustfulness, envy, fraud, anger, malice.
27.10. À profound contemplator will see that the ten punishers, of which the preceding conclusion spoke according to Mercury, correspond to the evil order of ten in the Cabala and its leaders, of whom I have proposed nothing in my Cabalistic conclusions, because it is secret.

27.7. God announces the future to man in six ways: through dreams, portents,
birds, intestines, spirit, and the Sibyl.

27.8. What is true is not perturbed, not determined, not colored, not fash-
ioned, not agitated, but is naked, transparent, comprehensible through itself,
intransmutably good, and fully incorporeal.

27.4. God exists around all and through all things. The mind exists around the
soul, the soul around the air, the air around matter.
27.5. Nothing in the world is devoid of life. (350)
27.6. Nothing in the universe can suffer death or destruction.
Corollary:
everywhere.
Life
is
everywhere, providence is everywhere, immortality is

TEN CONCLUSIONS ACCORDING TO THE
ANCIENT DOCTRINE OF MERCURY TRIS-
MEGISTUS THE EGYPTIAN.
27.1. Wherever there is life, there is soul. Wherever there is soul, there is
mind.
27.2. Everything moved is corporeal, everything moving incorporeal.
27.3.
The soul is in the body, the mind is in the soul, the Word is in the
mind, and the Father of these is God.

25.3. When the unity of a point falls into the otherness of what is binary, the
first triangle exists.
25.4. Anyone who understands the progression i, 11, iii, 1111, v, xii will exactly
grasp the distribution of providence.

Pythagoras.
1. The one, otherness, and that which is are the cause of numbers: the
one of unities, otherness of generative numbers, that which is of substantial numbers.
25.2. In participated numbers some are images of numbers, others the unions
of images.

implikation. Adrastia är aevums lagar.

Proclus: 4.2. The gods who are conserving and perfecting are exempt from the laws of Saturn. The Saturnian gods are exempt from the laws of Jove. Every soul living intellectually is exempt from the laws of fate. But all things obey the law of Adrastia.

plotinus: 20.8. Civil virtues should not be called virtues in an absolute sense.

7.13. The heavens are not the same in genus, different in species, as Avicenna believed.
7.14.
No subject in science proves that its subject exists, nor the principal part of its
7.15. Universals exist in things only potentially, but in act through an operation of the soul. (130)
7.16. Unlimited dimensions are coeternal with matter, preceding in it every
substantial form.

4.6. Each individual is individual through its own individual difference, which is called its haecceity. (75)
4.7. Being is predicated of God and creature in the same way in respect to its quiddity.
4.8.
Being is not predicated quidditatively of their properties and specific
differences.

Pico's theory of knowledge was closely tied to his views of the relative powers of the intellect and will—a topic discussed continuously, and with little significant development, from ancient times through the Renaissance. "When Plato says that only the unwilling sins, he only means what Thomas maintains, namely that there can be no sin in the will, unless there is a defect in reason?"

A large number of the nine hundred theses invoke the traditional Anstotelian distinction between substance and accident—roughly speaking, the difference between the essential "appleness" of an apple and its contingent sweetness or tartness.

It is no accident that Pico's "emanation of wisdom" ends abruptly with the
Arabs. On the whole, in fact, the "nation" of Latin scholastics comes off rather badly in all of Pico's major works, although for systematic reasons he did not repudiate Latin scholastics entirely.

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