“In its most general form and from the point of view of physics, love is the internal, affectively apprehended, aspect of the affinity which links and draws together the elements of the world, centre to centre. This is how it has been understood by the great philosophers from Plato, the poet, to Nicolas of Cusa and other representatives of frigid scholasticism. Once this definition has been accepted, it gives rise to a series of important consequences. Love is power of producing inter-centric relationship. It is present, therefore (at least in a rudimentary state), in all the natural centres, living and pre-living, which make up the world; and it represents, too, the most profound, most direct, and most creative form of inter-action that it is possible to conceive between those centres. Love, in fact, is the expression and the agent of universal synthesis.”

Theorem III
Monas Hieroglyphica (1564)

Note the assumption that the heavenly sphere is concave with respect to the earth.
Perspectiva communis as quoted in J. D. North, Stars, Mind and Fate: Essays in Ancient and Mediaeval Cosmology (1989) citing D.C. Lindberg, John Pecham and the Science of Optics: Perspectiva communis (1970) p.99

American Diplomacy (1951), World War I
Context: A democracy is peace-loving. It does not like to go to war. It is slow to rise to provocation. When it has once been provoked to the point where it must grasp the sword, it does not easily forgive its adversary for having produced this situation. The fact of the provocation then becomes itself the issue. Democracy fights in anger — it fights for the very reason that it was forced to go to war. It fights to punish the power that was rash enough and hostile enough to provoke it — to teach that power a lesson it will not forget, to prevent the thing from happening again. Such a war must be carried to the bitter end.
This is true enough, and, if nations could afford to operate in the moral climate of individual ethics, it would be understandable and acceptable. But I sometimes wonder whether in this respect a democracy is not uncomfortably similar to one of those prehistoric monsters with a body as long as this room and a brain the size of a pin: he lies there in his comfortable primeval mud and pays little attention to his environment; he is slow to wrath — in fact, you practically have to whack his tail off to make him aware that his interests are being disturbed; but, once he grasps this, he lays about him with such blind determination that he not only destroys his adversary but largely wrecks his native habitat. You wonder whether it would not have been wiser for him to have taken a little more interest in what was going on at an earlier date and to have seen whether he could have prevented some of these situations from arising instead of proceeding from an undiscriminating indifference to a holy wrath equally undiscriminating.

"Of Water, which flows turbid and mixed with Soil and Dust; and of Mist, which is mixed with the Air; and of Fire which is mixed with its own, and each with each."
The Notebooks of Leonardo da Vinci (1883), XX Humorous Writings

Second Lecture, The Elements of the Theory of Probability, p. 30
Probability, Statistics And Truth - Second Revised English Edition - (1957)

Source: Titus Groan (1946), Chapter 11 “The Attic” (p. 58)

Source: Dealing with Complexity (1988), p. 111.

The Notebooks of Leonardo da Vinci (1883), XV Astronomy
Context: The earth is not in the centre of the Sun's orbit nor at the centre of the universe, but in the centre of its companion elements, and united with them. And any one standing on the moon, when it and the sun are both beneath us, would see this our earth and the element of water upon it just as we see the moon, and the earth would light it as it lights us.

Source: The Light of Day (1900), Ch. III: Science and Theology