V. Heap of reasons after authorities; Ficino and Petrus Gregorius; RATIO I from operations of intellect
V. Thus far have been the authorities of the best philosophers: to these can be added not a few reasons by which they were accustomed to establish the immortality of the soul. A heap of reasons after Plato, Aristotle, and Cicero for the immortality of the soul, and a refutation of contrary sophisms, are exhibited especially by Marsilio Ficino in his Platonic Theology, and by Petrus Gregorius of Toulouse in the volume of his Commentary on the Wonderful Art concerning the immortality of the soul. For us these suffice which are sought from its operations and rest, and from the chief inconveniences of the contrary opinion.
REASON I is from the operations of the intellect. For whoever conceives and knows the genera of all things, all grades of natures, even spiritual things such as God and intelligences, and is not, like bodily senses, hurt and weakened by perceiving such excellent objects, but rather is perfected, is reflected upon himself, and understands what and how he knows, abstracts universals from singulars, and those immaterial things have a reason of futures, compares these, and gathers what is of use: he is immortal. But the rational soul by its intellect produces operations of such a kind. Therefore it is immortal.
Latin
V. Hactenus fuerunt optimorum philosophorum authoritates: his addi possunt non nullae rationes, quibus immortalitatem animae illi adstruere consueverunt. Cumulum rationum post Platonem, Aristotelem & Ciceronem pro animae immortalitate exhibent & contraria sophismata refutant cum primis Marsilius Ficinus in Theologia sua Platonica, & Petrus Gregorius Tholosanus commentarii artis suae mirabilis tomo de immortalitate animae. Nobis haecce sufficiunt, quae petuntur ab illius operationibus & quiete, contrariaeque opinionis praecipuis incommodis. RATIO I. Est ab operationibus intellectus. Quicunque enim concipit & cognoscit omnium rerum genera, omnes naturarum gradus, res etiam spirituales, ut Deum & intelligentias, nec, sicuti sensus corporei, excellentibus ejusmodi objectis percipiendis laeditur & debilitatur, sed potius perficitur, reflectitur supra semetipsum, & quid ac quomodo cognoscat, intelligit, a singularibus universalia abstrahit, eaque immaterialia futurorum rationem habet, ista comparat, & quod ex usu fuerit, colligit: is est immortalis. Atqui anima rationalis intellectu suo talismodi operationes edit. Ergo est immortalis.