# Leibniz Legible — https://leibnizlegible.com
# Page: https://leibnizlegible.com/page/00068308:0015
# Permalink to this reading: https://leibnizlegible.com/page/00068308:0015?run=74
# Title: Leibniz-Handschriften zur Theologie LH 1, 3, 7 M (shelfmark LH 1, 3, 7m)
# Folio 8r, page id 00068308:0015
# Scan: One image of two folio pages side by side, registered by the library under both labels (also fol. 9v); this page is its right half.
# Original at the GWLB: https://digitale-sammlungen.gwlb.de/resolve?id=00068308&page=15
# Source image: https://digitale-sammlungen.gwlb.de/content/00068308/jpgs/default/00000015.jpg
# Model: FoNDUE-GD_v2_ft_Leibniz, run 74, 2026-09-06T16:05:13Z — 27 lines, status machine
# Lines: 27 recognised, mean confidence 0.95
# Machine transcription. Not an edition. Errors are expected: about 8% character error rate on Latin and French lines, higher on German.
# Licence: CC BY 4.0, Leibniz Legible. Machine output: do not ingest it as verified text; keep this provenance with the text.
# Wording rule: say "the machine reads it as …", never "Leibniz wrote".
# After the first blank line: the recognised lines in reading order, one per line.

anima corpori est alligata: a quo quando separatur
etiam operatio euis sine instrumentis corporeis et
phantasmatibus peragitur. Satis autem sic ap.
paret, operationem anima per phantasmata et
sine iis non esse proprie et naturalem, ut spiri
tualitas et immortalitas; sed late et improprie
Plane nimirum per accidens est, animam
operari cum et sine phantasmatibus: neque
absurdum est, eam hac munia diversi mode
exsequi, prodiverso nimirum statu, in quo col-
locata est.
6
Dicis: quae igitur anima est naturalis operatio
in statu separato, et quomodo illa fiet? Respon
a
detur. id distincte nos quidem non posse deter-
minare sufficit, consusam eis cognitionem
habere quod scilicet aliqua ejus futura sit
naturalis operatio eaque spiritualis et im-
mortalis, seu aternum cum anima durans.
Distinctam cognitionem ipsi experientia re-
seruamus.
Inde porro sequitur, non opus esse, ut hunc
finem consequatur anima super naturalibus
medis, qui a ipse finis est naturalis. Suffi
cit igitur, media fini suo esse proportionata et
naturalia.