Buonamici, Francesco
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De motu libri X
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361 - 390
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accidentia ſingularia ad materiam ſenſilem indiuiduam; ſic & facta per abſtractionem vniuerſa
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lia materiam ſenſilem vniuersè ſignificant, quam mox eſſentiæ partem eſſe oſtendemus; & pro
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pter modum eſſendi quem abſtrahendo mutat; ex eo quae eſt exiſtentiæ principium, in principium
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eſſentiæ transformari. </
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<
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>Hoc ipſum oſtenſuri nunc exordiamur ab ea materia quæ tranſmutatio
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ni ſubiicitur, & illam inueniamus quæ conſtituit methodum naturalem. </
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<
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Neq.
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verò dubitatur ma
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teriam ſenſilem quæ
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ſubſtãtiæ
">ſubſtantiæ</
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formam excipit, eſſe ſingularem: quod
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.n.
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fit eſt ſingulare; & ge
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neratur non homo, ſed Callias & Plato. </
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<
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>Veruntamen ſicuti mutationes ſunt ſingularium; ſic de
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iis nulla methodus eſſe poteſt; quando eſſent incerta & infinita. </
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<
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>Quocirca vt ſcientiam genera
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re poſsint; ſingularia ad vniuerſale quoddam referenda ſunt. </
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<
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>At verò ſi vniuerſale colligitur ex
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ſingularibus, imminebit periculum; ne ſeparatum à formis ſenſilibus generationi repugnet, &
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aliud repræſentet, atque ea ſingularia quæ ſunt obnoxia mutationi: nanque homo ſeparatur ab
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indiuidui conditionibus. </
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<
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>id autem quod eſt huiuſmodi æternum eſt, & cùm ſignificet naturam
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communem, ſiquid illi tribuatur, conueniet communiter. </
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<
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>Attamen generari proprium eſt ſingu
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larium, quatenus ſingularia ſunt. </
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<
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>Verumenimuerò philoſophi nos
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abbr
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perſuadẽt
">perſuadent</
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vniuerſale duplex
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eſſe: alterum quidem quod repræſentat ipſa ſingularia, ita vt cum illud concipio, ſimul
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abbr
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etiã
">etiam</
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men
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te comprehendam ſingula in illa natura communi conuenientia, quod ſanè abſtrahitur ab indi
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uidui conditionibus, ita tamen, vt
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etiã
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referat conditiones ſenſiles: verùm quia non magis huius
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quàm illius indiuidui proprietates refert; proptereà dicatur vniuerſale. </
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<
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>Alterum vniuerſale eſt
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quod ſignificat naturam ab indiuidui conditionibus omnino ſeparatam, vt ſi
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hominẽ
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ipſum nul
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la ratione materiæ ſenſilis habita ſpectem. </
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<
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>Illud
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primũ
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compoſitum eſt ex forma & materia ſen
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ſili: quapropter in eo aliud eſt eſſe ab eſſentia, & hoc in multis eſt,
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abbr
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atq.
">atque</
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adeò in vniuerſis ſingula
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ribus & quia non ſeparatur à materia ſenſili vniuerſale, phyſicum non iniuria vocabitur:
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abbr
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idq́ue
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definitioni ſubiicitur. </
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<
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>Alterum eſt in mente ſola,
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idemq́
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. </
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<
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>cum eſſentia ſua, cuius cùm duæ ſint par
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tes, forma nimirum & materia quæ mente concipitur, ita etiam è binis partibus, quæ binis illis
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reſpondeant, proportione conflatur, genere videlicet vt materia, differentia verò vt forma. </
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<
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Neq.
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enim fieri poteſt, vt forma naturalis à materia, ſeu re ſeu cogitatione ſeiungatur. </
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>Quocirca reipſa
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reſidet in materia ſenſili, in mente verò alteram materiam aſſecuta eſt quæ pertinet ad mentem.
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</
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<
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>poſterius hoc genus vniuerſalis, ſi logicum dicamus, non erimus fortaſſe reprehendendi: quia
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eſſentiam
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definitionemq́
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. </
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<
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>ſignificat, & rationem quæ iam eſt hoc vniuerſale à ſenſili mate
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ria ſecretum, & mentis officium per quod vniuerſale hoc ſeparatur à materia ſenſili indiuidua.
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</
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<
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>æternum hoc, quippe extra omnem aleam temporis illud in ſeipſo perpetuum, quia ſemper eſt;
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ſimpliciter verò nequaquam, quia conſiſtit partibus quæ mutantur aſsiduè, & partes offert quæ
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continuè variantur. </
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<
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>Vtranque genus vniuerſalis ab Ariſtotele monſtratum eſt. </
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<
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>Nam de primo
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illo quod phyſicum dicimus. </
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<
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>aliquando verba faciens hæc ſcripta reliquit. </
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a
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Homo & equus,
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& illiuſmodi cętera in ipſis ſunt ſingulis & docuit eius
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nõ
">non</
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eſſe ſubſtantiam, ſed eſſe totum quod
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dam quod ex vniuerſali materia
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formaq́
">formaque</
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. </
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<
s
>conſtet, ſicuti ſingulare conſtat ex materia
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formaq́
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. </
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<
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>ſin
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gulari. </
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<
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>Rurſus de altero vniuerſali meminit quod rationem vocat,
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b
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vt circulus. </
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<
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>proinde inquit,
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eſſe circuli & circulus, & eſſe animæ atque anima idem eſt: atque iterum teſtatus eſt hominem
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dici bifariam, velut compoſitum, quare non eſt idem hominis eſſe, & hominem eſſe, vel vt ani
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mam; itaque idem ſunt eſſe hominis atque hominem. </
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<
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>Vbi igitur in methodo naturali verſemur,
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cùm vniuerſalia non ſeparentur à materia ſenſili ſimpliciter, ſed à ſingulari tantùm, &
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ſupponãt
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pro ſingularibus: ideò fit, vt non ſit ſcientia ſingularium: nec ob id quæ de vniuerſali
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pronuntiã-tur
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tur</
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, abhorreant à ſingularibus. </
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<
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>Nec quatenus naturæ quædam communes ſint; illis generari tri
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buatur, ſed vt referunt ſingularia generatim, de quibus ſigillatim ea prędicari poſſunt. </
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<
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>Nec ea
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materia quæ ſubiicitur methodo naturali, quia ſenſilis, ſit ſingularis. </
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<
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>Etenim ſicut eſt ſingularis
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homo, & communis: ita
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quoq.
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eſt materia ſenſilis ſingularis, & materia communis quæ eadem
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ſenſilis eſt, hęc methodi, illa mutationis. </
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Neq.
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ſanè ſenſilis, quia materia communis ſentia
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tur, ſed quia proximè referat eam quæ pellit ſenſum, & vt ſępe diximus, quia pro illa ſupponit.
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</
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<
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>qua ratione
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res ſenſiles ſcientiæ naturali ſubiiciuntur, quas propter vim methodi nihilo
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minus vniuerſales eſſe neceſſe eſt: ſunt
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potentia ſenſiles, quia cùm applicantur ad conditiones
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ſenſiles & hæc accidentia, fiunt ſenſiles, & ſunt in habitu, non actu ſenſiles.</
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a 1 Phyſ.
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T. 29.
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7. Met.
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T. 6.</
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A</
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a Land.</
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b 6. Met.
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T. 2.</
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c 7. Met.</
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d 10. Met.
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T. vlt.</
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D</
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a 7. Met.
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T. 30. apud
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Alexand.</
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b 8. Met.
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T. 5.</
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quod' nam genus materiæ ſumatur in definitionibus naturalibus. </
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<
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>Cap. </
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<
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>XIX
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.</
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<
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>MATERIAM ſenſilem, atque illam quidem ſingularem didicimus eſſe ſtratum muta
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tionis naturalis, vniuerſalem verò in methodo naturali ſpectari. </
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<
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>ſed vtrum'ne omnis ma
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teria ſenſilis,
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quã
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quam vniuerſalis, in naturali methodo accipitur, & vtrum pars eſt definitionis
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naturalis, an aliquam aliam vicem in naturali definitione gerit, & vtrùm aliud vltra ſenſilis ma
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teriæ genus in naturali definitione
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accipiendũ
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eſt? </
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<
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>Porrò materiam geminam obſeruamus apud </
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