the third premise which is the very farfetched assumption is their saying that if he imagines the partial movements he also imagines their consequences and necessities. this is pure delusion like the saying of the one who says that if a person moves and knows his movement he should know what is necessary from his movement in terms of parallelism and transcendence which is his relation to the bodies above him and below him and to his sides and that if he walks in the sun he should know the places where his shadow falls and the places where it does not fall and what happens from his shadow in terms of coldness by the cutting of the ray in those places and what happens from the compression of the parts of the earth under his feet and what happens from the dispersion in them and what happens in his mixtures inside from the transformation due to movement into heat and what is transformed from his parts into sweat and so on to all the incidents in his body and in other parts of his body in which movement is a cause or condition or preparation and provision. this is a delusion that no rational person can imagine and only an ignorant person is deceived by it. this assumption is due to this.
المقدمة الثالثة وهي التحكم البعيد جدا قولهم إنه إذا تصور الحركات الجزئية تصور أيضا توابعها ولوازمها، وهذا هوس محض كقول القائل إن الإنسان إذا تحرك وعرف حركته ينبغي أن يعرف ما يلزم من حركته من موازاة ومجاوزة، وهو نسبته إلى الأجسام التي فوقه وتحته ومن جوانبه، وأنه إذا مشى في شمس ينبغي أن يعلم المواضع التي عليها ظله والمواضع التي لا يقع وما يحصل من ظله من البرودة بقطع الشعاع في تلك المواضع وما يحصل من الإنضغاط لأجزاء الأرض تحت قدمه وما يحصل من التفرق فيها وما يحصل في أخلاطه في الباطن من الاستحالة بسبب الحركة إلى الحرارة وما يستحيل من أجزائه إلى العرق وهلم جرا إلى جميع الحوادث في بدنه وفي غيره من بدنه مما الحركة علة فيه أو شرط أو مهيء ومعد، وهو هوس لا يتخيله عاقل ولا يغتر به إلا جاهل، وإلى هذا يرجع هذا التحكم.