Authors/Thomas Aquinas/physics/L4/lect7

Lecture 7 How something exists in place

Latin	English
	Lecture 7 How something exists in place
lib. 4 l. 7 n. 1 Postquam philosophus definivit locum, hic ostendit qualiter aliquid sit in loco. Et circa hoc duo facit: primo ostendit qualiter aliquid simpliciter sit in loco, et qualiter non; secundo ostendit quomodo illud quod non est simpliciter in loco, secundum quid in loco sit, ibi: unde et si aqua fiat et cetera.	472. After defining place, the Philosopher now shows how something exists in place. About this he does two things: First he shows how something is absolutely in place and how not; Secondly, how a thing not absolutely in place. is in place in a certain respect, at 482.
lib. 4 l. 7 n. 2 Concludit ergo primo ex praemissis, quod cum locus sit terminus continentis, cuicumque corpori adiacet aliquod corpus continens ipsum exterius, hoc est in loco simpliciter et per se: cui vero corpori non adiacet aliquod corpus exterius continens ipsum, minime est in loco. Tale autem corpus in mundo non est nisi unum, scilicet ultima sphaera, quaecumque sit illa. Unde secundum hanc determinationem sequitur quod ultima sphaera non sit in loco.	473. He concludes therefore first [332 212 a31] from the foregoing that, since place is the boundary of the container, whenever a body has another body outside it and containing it, it is in place absolutely and per se; if such a body does not have an external body containing it, it is not in place at all. The only body in the universe that exemplifies this second case is the outermost sphere, whatever it may be. Hence, according to this definition, it follows that the outermost orb is not in place.
lib. 4 l. 7 n. 3 Sed hoc videtur impossibile: quia ultima sphaera movetur in loco; nihil autem movetur in loco, quod non sit in loco. Huius igitur dubitationis difficultas non accidit iis qui tenent sententiam de spatio. Non est enim eis necesse dicere quod ad hoc quod sphaera ultima sit in loco, quod habeat corpus continens; sed spatium quod intelligitur penetrare totum mundum et omnes partes eius, est locus totius mundi et cuiuslibet partium eius, secundum eos. Sed haec positio est impossibilis: quia vel oportet dicere quod locus non sit aliquid praeter locatum, vel quod sint aliquae dimensiones spatii per se existentes, et tamen subintrantes dimensiones corporum sensibilium: quae sunt impossibilia.	474. But this seems to be impossible, because the outermost sphere is in motion in place and nothing is moved in place unless it is in place. Now this difficulty does not arise for those who hold the opinion that space is place. For they are not forced to say that, in order to be in place, the outermost sphere must have a body containing it; rather, the space penetrating the entire universe and all its parts is the place of the entire universe and of each of its parts, according to these Philosophers. But this position is impossible, for one must admit either that place is not distinct from the thing in place, or that space has dimensions existing per se but yet penetrating the dimensions of sensible bodies—both of which positions are impossible.
lib. 4 l. 7 n. 4 Unde Alexander dixit quod ultima sphaera nullo modo est in loco: non enim omne corpus de necessitate est in loco, cum locus non cadat in definitione corporis. Et propter hoc dixit quod ultima sphaera non movetur in loco, neque secundum totum, neque secundum partes. Sed quia oportet omnem motum in aliquo genere motus poni, Avicenna eum secutus, dixit quod motus ultimae sphaerae non est motus in loco, sed motus in situ, contra Aristotelem, qui dicit in quinto huius, quod motus est tantum in tribus generibus, scilicet in quantitate, qualitate et ubi. Sed hoc non potest stare: impossibile est enim quod motus sit per se loquendo in aliquo genere cuius specierum ratio in indivisibili consistit. Propter hoc enim in substantia non est motus, quia ratio cuiuslibet speciei substantiae consistit in indivisibili, eo quod species substantiae non dicuntur secundum magis et minus: et propter hoc, cum motus habeat successionem, non producitur in esse forma substantialis per motum, sed per generationem, quae est terminus motus. Secus autem est de albedine et similibus, quae participantur secundum magis et minus. Quaelibet autem species situs habet rationem in indivisibili consistentem; ita quod si aliquid additur vel minuitur, non est eadem species situs. Unde impossibile est quod in genere situs sit motus. Et praeterea, remanet eadem difficultas. Nam situs, secundum quod ponitur praedicamentum, importat ordinem partium in loco: licet secundum quod ponitur differentia quantitatis, non importet nisi ordinem partium in toto. Omne igitur quod movetur secundum situm, oportet quod moveatur secundum locum.	475. Wherefore Alexander said that the outermost orb is not in place at all: for it is not necessary for every body to be in place, since place is not in the definition of body. For this reason he held that the outermost sphere is not in motion in place, neither as a whole, nor as to its parts. But since every motion must fit into one of the genera of motion, Avicenna, following him, said that the motion of the outermost sphere is not motion in place but motion in situs [position in place]. This is against Aristotle, who says in Book V (L. 4) that motion is present only in three genera, namely, quality, quantity, and “where.” Avicenna’s position is untenable because it is impossible that motion strictly speaking be in a genus the notion of whose species consists in an indivisible. For the reason why there is not motion in the genus “substance” is that the nature of every species of substance consists in an indivisible, due to the fact that the species of substances do not admit of more or less; on this account, since motion is successive, a substantial form is not made existent by motion but by generation, which is the terminus of motion. The case is different with whiteness and like things, which can be participated according to more or less. But every species of situs has a nature that consists in an indivisible, so that if anything be added or taken away the original species does not remain. Hence it is impossible for motion to exist in the genus of situs. Besides, the same difficulty remains. For situs taken as a predicament implies the order of parts in place; although if it be taken as a difference in the genus of quantity it implies merely an order of parts in a whole. Therefore, whatever is moved according to situs, must be moved according to place.
lib. 4 l. 7 n. 5 Quidam autem alii dixerunt, scilicet Avempace, quod aliter assignandus est locus corpori quod movetur circulariter, et aliter corpori quod movetur motu recto. Quia enim linea recta est imperfecta, additionem recipiens, corpus quod movetur motu recto requirit locum exterius continentem: quia vero linea circularis in seipsa perficitur, corpus quod circulariter movetur non requirit locum exterius continentem, sed locum circa quem revolvatur: unde et motus circularis dicitur esse motus circa medium. Sic igitur dicunt quod superficies convexa sphaerae contentae, est locus primae sphaerae. Sed hoc est contra suppositiones communes prius de loco positas: scilicet quod locus sit continens, et quod locus sit aequalis locato.	476. Others such as Avempace said that place should be assigned in one way to a body moving in a circle and in another way to a body moving in a straight line. For since a straight line is imperfect, since it can be added to, a body moving in a straight line requires a place externally containing it, but because a circular line is perfect within itself, a body moving in a circle does not require an external place to contain it, but merely a place about which it may revolve; hence it is that circular motion is said to be motion about a center. So therefore they say that the convex surface of the sphere contained is the place of the first sphere. But this is against the common suppositions about place already laid down; namely, that place is a container, and that it is equal to the thing in place.
lib. 4 l. 7 n. 6 Et ideo Averroes dixit quod ultima sphaera est in loco per accidens. Ad cuius evidentiam considerandum est, quod omne illud quod habet fixionem per alterum, dicitur esse per accidens in loco, ex hoc quod id per quod figitur, in loco est; ut patet de clavo infixo navi et de homine quiescente in navi. Manifestum est autem quod corpora circulariter mota habent fixionem per immobilitatem centri: unde ultima sphaera dicitur esse in loco per accidens, inquantum centrum circa quod revolvitur, habet esse in loco. Quod autem aliae sphaerae inferiores habent per se locum in quo continentur, hoc accidit, et non est de necessitate corporis circulariter moti. Sed contra hoc obiicitur quia, si ultima sphaera sit in loco per accidens, sequitur quod moveatur in loco per accidens, et sic motus per accidens est prior motu per se. Sed ad hoc respondetur quod ad motum circularem non requiritur quod id quod movetur per se circulariter, sit per se in loco: requiritur autem ad motum rectum. Sed hoc videtur esse contra definitionem Aristotelis, quam supra posuit, de eo quod est in loco per accidens. Dixit enim aliqua esse vel moveri in loco per accidens, ex hoc quod movetur id in quo sunt: non autem dicitur aliquid esse in loco per accidens, ex hoc quod aliquid quod est omnino extrinsecum ab ipso, est in loco. Cum igitur centrum sit omnino extrinsecum a sphaera ultima, ridiculum videtur dicere quod sphaera ultima sit in loco per accidens ex hoc quod centrum est in loco.	477. And therefore Averroes said that the outermost sphere is in place per accidens. To understand this, one should consider that everything which has fixity by means of something else, is said to be in place per accidens, due to the fact that that by means of which it is fixed is in place, as it evident in the case of a nail fixed in a ship and of a man at rest in a ship. Now it is clear that bodies moving rotationally are fixed because their center is immobile; hence the outermost sphere is said to be in place per accidens, insofar as the center about which it is revolving has existence in place, The fact that the lower spheres have a per se place in which they are contained is incidental and not essential to a body moving rotationally. But against this it is objected that, if the outermost sphere is in place per accidens, then it is in motion in place per accidens, and so per accidens motion is prior to per se motion. To this the answer is given that for rotational motion it is not necessary for a body moving per se rotationally to be in place per se, although it is necessary for straight line motion. But this seems to be against Aristotle’s definition, given above, of what is in place per accidens. For he said that some things exist or are in motion place per accidens, because that in which they exist is in motion. But nothing is said to be in place per accidens because something entirely outside it is in place. Now since the center is completely extrinsic to the outermost sphere, it seems ridiculous to say that the outermost sphere is in place per accidens because the center is in place.
lib. 4 l. 7 n. 7 Et ideo magis approbo sententiam Themistii, qui dixit quod ultima sphaera est in loco per suas partes. Ad cuius evidentiam considerandum est, quod sicut Aristoteles supra dixit, non quaereretur locus nisi propter motum, qui demonstrat locum ex hoc quod corpora succedunt sibi in uno loco. Unde, licet locus non sit de necessitate corporis, est tamen de necessitate corporis quod movetur secundum locum. Sic igitur alicui corpori moto localiter, necesse est assignare locum, secundum quod in illo motu consideratur successio diversorum corporum in eodem loco. In his igitur quae moventur motu recto, manifestum est quod duo corpora succedunt sibi in loco secundum totum; quia totum unum corpus dimittit totum locum, et in ipsum totum subintrat aliud corpus. Unde necesse est quod corpus quod movetur motu recto, sit in loco secundum se totum. In motu autem circulari, licet totum fiat in diversis locis ratione, non tamen totum mutat locum subiecto: semper enim remanet idem locus subiecto, sed diversificatur ratione tantum, ut in sexto huius dicetur. Sed partes mutant locum non solum ratione, sed subiecto. Attenditur ergo in motu circulari successio in eodem loco, non totorum corporum, sed partium eiusdem corporis. Non igitur corpori quod movetur circulariter, debetur ex necessitate locus secundum totum, sed secundum partes.	478. And therefore I favor more the opinion of Themistius, who said that the outermost sphere is in place by means of its parts. To understand this it must be recalled that Aristotle said above that there would be no discussion about place except for the act of motion, which reveals the existence of place from the fact that bodies succeed one another in the same place. Hence, although place is not of the essence of body, yet it is necessary for a body moved according to place. In the case of a body moving locally, the reason it is necessary to assign a place is because in that motion a succession of diverse bodies in the same place is considered. Therefore, in the case of bodies moving in a straight line it is clear that one body succeeds another in the same place according to their totality, for one whole body leaves one whole place which is then occupied by another whole body. Hence a body which is in motion in a straight line must be in place in its entirety. But in the case of rotational motion, although the whole body comes to be in different places as distinguished by reason, nevertheless the whole body does not change its place as to subject: for the place remains ever the same as to subject; but varies only according to reason, as will be said in Book VI (L.2). Nevertheless the parts change place not only as to reason but as to subject also. Therefore in the case of rotational motion there is not a succession of whole bodies in the same place but of parts of the same body. Therefore a rotating body does not essentially require a place according to its totality but according to its parts.
lib. 4 l. 7 n. 8 Sed contra hoc esse videtur quod partes corporis continui non sunt in loco, neque moventur secundum locum: sed totum movetur, et totum est in loco. Manifestum est autem quod ultima sphaera est corpus continuum: partes igitur eius nec sunt in loco, nec moventur secundum locum. Et sic non videtur verum quod ultimae sphaerae debeatur locus ratione partium. Sed ad hoc dicendum est quod partes totius continui, licet non sint in loco in actu, sunt tamen in loco in potentia, secundum quod continuum est divisibile. Pars enim, si sit divisa, erit in toto sicut in loco: unde per hunc modum partes continui moventur in loco. Et hoc maxime apparet in continuis humidis, quae sunt facilis divisionis, sicut in aqua, cuius partes inveniuntur moveri infra totam aquam. Sic igitur, quia aliquid dicitur de toto ratione partium, inquantum partes ultimae sphaerae sunt in loco in potentia, tota ultima sphaera est in loco per accidens ratione partium: et sic esse in loco sufficit ad motum circularem.	479. But against this there seems to be the objection that the parts of a continuous body are neither in place nor moved in respect to place; rather, it is the whole that is both moved and in place. But it is clear that the outermost sphere is a continuous body; therefore, its parts are neither in place nor in motion in place. Consequently, it does not seem to be true that place should be attributed to the outermost sphere by reason of its parts. The answer to this objection is that, although the parts of a continuous body are not actually in place, they are so potentially, insofar as the continuum is divisible. For a part, if it is separated, will be in the whole as in a place; hence, in this manner the parts of a continuum are moved in place. This is clearly evident in liquid continua which are easy to divide—for example, in the case of water, whose parts are found to be in motion within the whole water. Consequently, because something is said of a whole by reason of its parts, insofar as the parts of the outermost sphere are potentially in place the entire outermost sphere is in place per accidens by reason of its parts: and to be in place in that way is enough for rotational motion.
lib. 4 l. 7 n. 9 Si quis autem obiiciat quod id quod est in actu, est prius eo quod est in potentia; et sic videtur inconveniens quod primus motus localis sit corporis existentis in loco per partes, quae sunt in potentia in loco: dicendum est ergo quod hoc optime congruit primo motui. Necesse est enim quod gradatim ab uno immobili descendatur ad diversitatem quae est in mobilibus. Minor est autem variatio quae est secundum partes existentes in loco in potentia, quam quae est secundum tota existentia in loco in actu. Unde primus motus, qui est circularis, minus habet de difformitate, et plus retinet de uniformitate, propinquior existens substantiis immobilibus. Multo autem convenientius est dicere quod ultima sphaera sit in loco propter partes suas intrinsecas, quam propter centrum, quod est omnino extra substantiam eius; et magis consonat opinioni Aristotelis, ut patet inspicienti sequentia, in quibus philosophus manifestat quomodo caelum sit in loco, ibi: unde et si aqua fiat et cetera.	480. If a further objection is raised that what is in act is prior to what is in potency and that consequently it seems Improper that the first local motion be that of a body existing in place by means of its parts which are potentially in place, the reply is that this is most fitting to the first motion. For it is necessary that the descent from the one immobile being to the diversity which is found in mobile things be made step by step. Now the variation based on parts existing in place potentially, is less than that of wholes existing in place actually. Hence the first motion, which is rotational has less deformity and retains greater uniformity, being closer to the immobile substances. Now it is much better to say that the outermost sphere is in place on account of its intrinsic parts, than an account of the center which is entirely extrinsic to its substance; and this is more in agreement with Aristotle’s opinion, as is clear if one considers the passage following, in which Aristotle shows how the heavens are in place.
lib. 4 l. 7 n. 10 Circa hoc enim duo facit: primo enim manifestat quomodo sphaera ultima est in loco; secundo infert conclusionem ex dictis, ibi: unde movetur circulariter et cetera. Circa primum tria facit: primo manifestat quod ultima sphaera est in loco per partes; secundo quomodo partes eius sunt in loco, ibi: sicut autem dictum est, alia quidem etc.; tertio quomodo ex partibus competat toti esse in loco, ibi: et alia quidem per se et cetera.	481. For in regard to this he does two things: First he shows how the outermost sphere is in place; Secondly, he draws-a conclusion from what has been said, at 485. About the first he does three things: First, he shows that the outermost sphere is in place through its parts; Secondly, how its parts are in place, at no. 481, Thirdly, how the parts make the whole to be in place, at no. 434.
lib. 4 l. 7 n. 11 Quia ergo dixerat quod cui non est aliquod extra continens, non est in loco per se, concludit quod si aliquod huiusmodi corpus quod non continetur ab alio, sicut est ultima sphaera, sit aqua (in qua magis apparet quod dicitur propter facilem divisionem partium), partes eius movebuntur, inquantum continentur sub invicem, sic quodammodo in loco existentes. Sed tota aqua quodammodo movebitur, et quodammodo non. Non enim sic movebitur quod tota simul mutet locum, quasi translata in alium locum subiecto diversum: sed movebitur circulariter; qui quidem motus requirit locum partium, et non totius. Et non movebitur sursum et deorsum, sed circulariter: quaedam autem movebuntur sursum et deorsum, mutantia locum secundum totum, scilicet corpora rara et densa, vel gravia et levia.	482. Therefore, because he had said that if a body does not have something outside of it containing it, it is not in place per se, he concludes [333 212 a32] that if a body of this kind, such as the outermost sphere is, be water (which will more easily illustrate what we are about to say on account of its easy divisibility), its parts will be in motion inasmuch as one part contains another, thus making it exist in place after a fashion. But the entire water will be in motion in one sense and in another sense not. For it will not be in motion in such a way that the entire water will change its place as though being transferred to another place distinct as to subject, but it will be moved rotationally—a motion that requires place for the parts and not for the whole. And it will be moved, not up and down, but circularly: for some things are moved up and down and change place in their entirety, namely, rare and dense bodies, or light and heavy things.
lib. 4 l. 7 n. 12 Deinde cum dicit: sicut autem dictum est etc., ostendit quomodo partes ultimae sphaerae sunt in loco. Et dicit quod sicut supra dictum est, quaedam sunt in loco in actu, quaedam secundum potentiam. Unde cum aliquod sit continuum similium partium, partes eius sunt in loco secundum potentiam, sicuti est in ultima sphaera: sed quando partes sunt separatae, et solum contiguae, sicut accidit in collectione lapidum, tunc partes sunt in loco secundum actum.	483. Then [334 212 b3] he indicates how the parts of the outermost sphere exist in place, saying that, as was mentioned above, some things are actually in place, others potentially. Hence in the case of a continuum of similar parts the parts are in place potentially, as in the case of the outermost sphere; but when the parts are separated and merely contiguous, as occurs in a pile of stones, the parts are in place actually.
lib. 4 l. 7 n. 13 Deinde cum dicit: et alia quidem per se sunt etc., ostendit quomodo ex hoc sequitur totam sphaeram esse in loco. Et dicit quod quaedam sunt per se in loco, sicut omne corpus quod per se movetur in loco, vel secundum loci mutationem vel secundum augmentum, ut supra dictum est. Sed caelum, idest ultima sphaera, non est hoc modo in loco, sicut dictum est, cum nullum corpus contineat ipsum: sed secundum quod movetur circulariter, partibus sibi invicem succedentibus, sic et locus debetur partibus eius in potentia, ut dictum est, inquantum scilicet una pars eius est habita, idest consequenter se habens, ad aliam. Quaedam vero secundum accidens sunt in loco, sicut anima et omnes formae: et hoc etiam modo caelum, idest ultima sphaera, est in loco, inquantum omnes eius partes sunt in loco, ex eo quod unaquaeque pars eius continetur sub alia secundum circulationem. In corpore enim non circulari pars extrema remanet non contenta, sed continens tantum: sed in corpore circulari quaelibet pars est continens et contenta, in potentia tamen. Unde ratione omnium partium suarum corpus circulare est in loco. Et hoc accipit esse per accidens, scilicet per partes, sicut supra, cum dixit quod partes corporis moventur per accidens in loco.	484. Then [335 212 b7] he shows how from this it follows that the entire sphere is in place. And he says that some things are per se in place—as any body that is per se in motion in place, whether it be in respect to local motion or increase, as was said above (L.5). But the heavens, i.e., the outermost sphere, are not in place in this manner, as was said, since no body contains them; but inasmuch as they are moved rotationally, with part succeeding part, place is attributed to the parts potentially, as was said, inasmuch as one part-is “had,” i.e., is consecutive, with respect to another. Certain things, indeed, are in place per accidens, e.g., the soul, and all forms; and in this manner the heavens, i.e., the outermost sphere, is in place insofar as all its parts are in place, since each of its parts is contained under another in the rotation of the sphere. For in a non-round body the outermost part remains uncontained and merely containing; but in a round body each part is both container and contained, potentially however. Hence it is by reason of all its parts that a found body is in place. And this Aristotle takes to per accidens, namely, what is true of the parts, as above when he said that the parts of a body are in motion per accidens in place.
lib. 4 l. 7 n. 14 Deinde cum dicit: unde movetur circulariter etc., inducit quandam conclusionem ex praedictis. Quia enim dixerat quod corpus quod circulariter movetur, non oportet esse in loco secundum totum, sed solum per accidens, ratione partium, concludit quod corpus supremum movetur solum circulariter, propter hoc quod ipsum totum non est alicubi; quia quod est alicubi, ipsum est aliquid, et habet aliquid extra se a quo continetur; sed extra totum nihil est. Et propter hoc omnia dicuntur esse in caelo sicut in ultimo continente, quia caelum fortassis est quod est totum continens. Dicit autem fortassis, quia nondum probatum est quod extra caelum nihil sit. Non est autem sic intelligendum, quod ipsum corpus caeli sit locus: sed quaedam superficies ultima eius versus nos; et est sicut terminus tangens corpora mobilia quae in ipso sunt. Et propter hoc dicimus quod terra est in aqua, quae est in aere, qui est in aethere, idest igne, qui est in caelo, quod non est ulterius in alio.	485. Then [336 212 b13] he draws a conclusion from the foregoing. For since he had said that a body in rotational motion need not be in place in its entirety but only per accidens by reason of its parts, he concludes that the outermost body is moved only rotationally, because the whole in question is not anywhere; what is somewhere is itself something, and has something outside of it by which it is contained; but there is nothing outside the whole. For this reason all things are said to be in the heavens as in the outermost container, because the heavens are probably the containing whole. He says “probably,” because it has not yet been proved that there is nothing outside the heavens. It is not to be thought that the very body of the heavens is a place; rather, it is a certain final surface of it turned toward us which is as a boundary in contact with the mobile bodies existing in it. For this reason we say that earth is in water which is in air, which is in either, i.e., fire, which is in the heavens, which are not in anything else.
lib. 4 l. 7 n. 15 Secundum vero intentionem Averrois, littera ista aliter exponenda est. Nam exemplum de aqua quod primo inducit, non est referendum secundum ipsum ad ultimam sphaeram, sed ad totum universum: quod quidem movetur inquantum partes eius moventur, quaedam quidem circulariter, ut corpora caelestia, quaedam vero motu sursum vel deorsum, ut inferiora corpora. Quod vero postmodum inducitur, quod quaedam sunt in loco actu, quaedam potentia, non est referendum ad prius dicta, sed oportet ut propter se dictum accipere. Quia enim dixerat quod quaedam sunt in loco secundum partes, quaedam secundum totum, consequenter adiungit quod quaedam sunt in loco secundum actum, quaedam secundum potentiam: et ulterius, quod quaedam sunt in loco per se, quaedam per accidens. Ubi notandum est quod caelum secundum ipsum dupliciter accipitur hic: nam primo caelum accipitur pro universitate corporum, et maxime caelestium; secundo pro ultima sphaera. Dicit ergo quod per se sunt in loco, quae moventur secundum locum, sive secundum totum sive secundum partes, ut caelum, idest universum: per accidens autem sunt in loco, ut anima et caelum, idest ultima sphaera. Quia oportet dicere quod omnes partes universi sint aliquo modo in loco, ultima quidem sphaera per accidens, alia vero corpora per se, inquantum ab exteriori corpore continentur. Et hoc manifestat usque in finem.	486. However, according to the intention of Aristotle, this passage must be explained differently. For the example of water which he first adduced is not to be referred, according to him, to the outermost sphere only, but to the entire universe, which indeed is moved insofar as its parts are moved—some rotationally, as are the heavenly bodies; some up and down, as are the lower bodies. As to what he said later on, that some things are actually in place and other potentially, this is not to be referred to what he said previously but is to be taken independently. For since he had said that some things are in place according to their parts and others according to their totality, he adds after that, that some things are in place according to act and others according to potency; finally, he says that some things are in place per se and others per accidens. In this connection note that according to Aristotle “the heavens” are to be taken in two senses here: first, they are taken for the entire universe of bodies and especially of the heavenly; secondly, for the outermost sphere. He says therefore that those things are in place per se which are in motion according to place, whether they are in motion according to their totality or according to their parts, as are the heavens, i.e., the universe; in place per accidens are the soul and the heavens, i.e., the outermost sphere. For it is necessary to say that all the parts of the universe are somehow in place: the outermost sphere per accidens and other bodies per se, inasmuch as they are contained by a body outside of them. And he manifesto this up to the end.