Buonamici, Francesco
,
De motu libri X
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ticus, & mathematica demonſtratio. </
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<
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>Proptereà, quod dicitur hæc conſiderari quatenus naturalia,
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non indicat hoc demonſtrandi modum, aut formulam demonſtrationis: ſed conditionem rei tra
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ctandæ, quaſi dicamus lineam mathematicam ſub modo exiſtendi naturali (eſt enim reapſe colo
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rata) illarum contemplationi ſubiici; ſed tamen modo mathematico tractari. </
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<
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>Ex quo efficitur,
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vt ſint ſubalternæ ſimpliciter puris mathematicis, quòd in ſubiecto formali
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rationeq́
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. </
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<
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>conſideran
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di cum ipſis conueniant: phyſicè verò aliqua ex parte, cùm ab illa rem capiant quam tractare
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queant. </
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<
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>Maius enim quid poteſt ſubiectum formale in ſcientia,
<
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ratioq́
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. </
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<
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>tractandi quam res ipſa
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quæ tractatur
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eiq́ue
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plus eſt concedendum; non ſecus àc plus formæ, cui ſimilis eſt conſiderandi
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ratio, quàm materiæ quæ eſt res ipſa tractata, tribuendum ſit.</
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B</
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C</
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a 2. Phyſ.
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T. 20.</
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b 1. Poſt.</
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D</
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E</
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F</
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G</
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H</
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A</
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De poteſtate eorum communium, quæ dicuntur ad vnum. </
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<
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>Cap. </
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<
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>XXII
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.</
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<
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>ET hoc item iure optimo numerabitur in noſtrę methodi principiis. </
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<
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>vt quia naturalis philo
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ſophiæ ſtratum, ſeu ſubiectum eſt ſubſtantia naturalis: ea verò non eſt vniuoca quædam
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res, ſed ad vnum (quippe quòd ambigua ſcientiæ non accipiant) dum res caducas & ęternas com
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plectitur. </
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>
<
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>
<
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abbr
="
motusq́
">motusque</
expan
>
. </
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<
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>conſimiliter qui propria illius eſt affectio, & hic quoque per eos terminos de
<
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<
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claretur qui ſunt ad vnum, de illorum vi nonnulla dicamus præſertim, quòd nihil eſt, quod fre
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quentius occurrat in vniuerſa philoſophia, & in omnibus methodis quas litteris conſignauit Ari
<
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ſtoteles; nec quicquam nobis aperiat magis ordinem
<
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abbr
="
ſeriemq́
">ſeriemque</
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>
. </
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>
<
s
>demonſtrationum quàm in expli
<
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cando motu
<
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abbr
="
cõſeruauit
">conſeruauit</
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>
Ariſtoteles. </
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>
<
s
>non verebor etiam dicere vniuerſam phyſiologię totius œco
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nomiam, quàm ſi probè teneamus quæ ſit eorum poteſtas, & quemadmodum ſuſcipiatur in me
<
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/>
thodis. </
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>
<
s
>Hæc ego communia voco, nomina nonnulli; quia vix audeant (vt puto) notiones appel
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lare. </
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>
<
s
>Sed quicquid ſint, ſeu communia, ſiue nomina, ſeu notiones: hinc eorum explicationis exor
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dium capiemus. </
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>
<
s
>Etenim inter alia quæ generatim ſignificant, duo ſunt quæ cùm maximè ſimilia
<
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videantur, longo tamen interuallo diſiunguntur, vniuocum & id quod vocamus ad vnum.
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</
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<
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>Quamobrem, ne ex ſimilitudine deceptio naſcatur, vt fieri ſolet; illorum vis ſeorſum declarabi
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tur; ac de vniuoco prius verba fient. </
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>
<
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>Vniuocum ergò ſignificat naturam & rationem communem
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pluribus in materia conuenientibus. </
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>
<
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>Quapropter optimè dictum eſt à Boëtho, vniuocum eſſe vni
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uerſale communicabile pluribus ſecundum eſſentiam: pluribus verò quę conueniant in materia.
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</
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<
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>Nam cùm materia & forma, ſiue ratio ſecum neceſſariò congruant; niſi ſit eadem materia; profe
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ctò neque eadem ratio eſſe poterit. </
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<
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>Et quoniam refert nobis vniuocum naturam
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cõem
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pluribus,
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inde eſt, vt reuera ſit, àc ſi fuerit genus, habeat proprietates, ac differentias per quas, vt
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totũ
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quod
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dam in ſuas ſpecies & membra diſtinguatur. </
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<
s
>Itaque prędicatur ęqualiter de omnibus indiuiduis
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in quid eſt, & in partium definitione ſumitur. </
s
>
<
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>Quia item notat eſſentiam ſuarum partium, prius
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eſt natura quàm partes, ob
<
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abbr
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">eamque</
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. </
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<
s
>cauſſam ab eis, ſi non re, ſaltem ratione & cogitatione ſeparari
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poteſt. </
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>
<
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>Quanquam neque abſurdum habendum eſt, ſi re ſeparetur, & aliquando per ſe ſubſiſtat:
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cùm embryon in vtero primùm ſit planta, deinde animal antequàm fiat homo:
<
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abbr
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quãuis
">quanuis</
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de tali
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cõi
">coni</
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>
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verè dici poſsit, rem abſolutam non eſſe, & aliam requirere
<
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">perfectionem</
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, & ex eo ſunt ordine qui
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complectitur
<
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lang
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">τ́ ἡμιγενῆ</
foreign
>
, vt Gręci dicunt,
<
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sup
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a
<
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quæ ſunt viæ ad alia. </
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<
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>Sed hoc nihil ad rem. </
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<
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>nunc ad ea
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veniamus quę ſunt ad vnum. </
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<
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>Horum ſanè
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cõis
">conis</
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natura nulla eſt quę de illis prędicetur in quid eſt.
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</
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<
s
>Cùm enim ens (vt hinc exemplum mihi ſumam) ea ſignificet, inter quę ordo quidam intercedit;
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dum
<
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cõiter
">coniter</
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accipitur, qua ratione continget, vt de ſubſtantia prędicetur? </
s
>
<
s
>erit'ne id
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ſubſtãtia
">ſubſtantia</
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>
quod
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ordinem accidentis ad ſubſtantiam proponat? </
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>
<
s
>Minimè profectò, quoniam ſubſtantia ab omni ac
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cidente poteſt abſolui: licebit'ne ſepatarim concipere ens, quatenus refert notionem
<
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ſolã
">ſolam</
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ſubſtan
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<
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<
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tiæ, vel accidentis? </
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>
<
s
>multò minus, quòd accidentis notio ſine notione ſubſtantiæ non exiſtit. </
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>
<
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>
<
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abbr
="
cũ
">cum</
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ſit
<
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non ens ſanè, ſed entis. </
s
>
<
s
>idcirco non prędicatur ęqualiter, neque per ſuas differentias in certas ſpe
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cies ſecatur. </
s
>
<
s
>Proptereà monebat Simplicius,
<
emph
type
="
sup
"/>
b
<
emph.end
type
="
sup
"/>
<
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abbr
="
idemq́
">idemque</
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>
. </
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>
<
s
>ab Ariſt. </
s
>
<
s
>ante admonitus
<
emph
type
="
sup
"/>
c
<
emph.end
type
="
sup
"/>
qui nullam dif
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<
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ferentiam extra genus ſumendam eſſe teſtabatur: effici, vt cum ea quę ſunt ad vnum; ſpecie ſepa
<
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rentur; id quod eſt
<
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abbr
="
cõe
">cone</
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, vt ad vnum non diſtribuatur in ſuas partes per differentias aliquas diui
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dentes, ſed per conſtituentes, aut potius ſimiles conſtituentibus, quia ſingulę ſingulas parteis adæ
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quent, vt eſſe in ſubiecto accidens, & non eſſe ſubſtantiam: qui etenim diuidatur per id differen
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tiarum genus quod illis
<
expan
abbr
="
nõ
">non</
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>
eſt natura prius? </
s
>
<
s
>Nouit enim quiſque qui vel ſummis digitis attigerit
<
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dialecticen, genus ipſum ſupponi differentiis diuidentibus;
<
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abbr
="
easq́
">easque</
expan
>
. </
s
>
<
s
>genere & re & ratione poſterio
<
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res eſſe. </
s
>
<
s
>per conſtituentes autem diuiditur quæ reipſa idem ſunt cum eo quod
<
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abbr
="
cõſtituitur
">conſtituitur</
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>
ab illis:
<
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/>
ac ſi vllum diſcrimen intercedit inter
<
expan
abbr
="
differẽtias
">differentias</
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>
& partes
<
expan
abbr
="
cõis
">conis</
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>
, vt ad
<
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abbr
="
vnũ
">vnum</
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>
, ea ſit rationis duntaxat,
<
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/>
vt patet, cùm diſtribuitur ens in ſubſtantiam &
<
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abbr
="
accidẽs
">accidens</
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>
per id quod eſt eſſe in ſubiecto &
<
expan
abbr
="
nõ
">non</
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eſſe.
<
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</
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>
<
s
>Nanque idem eſt eſſe in ſubiecto & eſſe accidens: & ex altera parte
<
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abbr
="
nõ
">non</
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>
eſſe in ſubiecto, & eſſe ſub
<
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ſtantiam. </
s
>
<
s
>
<
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="
ſolumq́
">ſolumque</
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>
. </
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>
<
s
>ratione diſtingui videtur hoc pacto; quia .ſ. </
s
>
<
s
>notio tùm
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="
cõis
">conis</
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>
ipſius, vt ad vnum,
<
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/>
tùm
<
expan
abbr
="
differentiarũ
">differentiarum</
expan
>
ſimplicior eſt quàm ſit
<
expan
abbr
="
partiũ
">partium</
expan
>
<
expan
abbr
="
ſubiectarũ
">ſubiectarum</
expan
>
, quae mens in primo ſui munere
<
expan
abbr
="
totã
">totam</
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>
rem </
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>
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</
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</
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archimedes
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