Buonamici, Francesco
,
De motu libri X
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<
1 - 30
31 - 60
61 - 90
91 - 120
121 - 150
151 - 180
181 - 210
211 - 240
241 - 270
271 - 300
301 - 330
331 - 360
361 - 390
391 - 420
421 - 450
451 - 480
481 - 510
511 - 540
541 - 570
571 - 600
601 - 630
631 - 660
661 - 690
691 - 720
721 - 750
751 - 780
781 - 810
811 - 840
841 - 870
871 - 900
901 - 930
931 - 960
961 - 990
991 - 1020
1021 - 1050
1051 - 1055
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a
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At verò hæc omnia planiſsimè intelliges ex Ariſtotele. </
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<
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>Is enim ita docuit. </
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b
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“Quæcunque verò
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neque
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intelligẽdam
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, neque ſenſilem materiam habent, ſtatim vnum quiddam eſſe
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abbr
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vnũ
">vnum</
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quodque
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eſt, quemadmodum id ipſum, quod eſt hoc quiddam, hoc quale, hoc quantum. </
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<
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>Quare non ineſt
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in definitionibus neque ens, neque vnum. </
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<
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>Et ipſum quid erat eſſe ſtatim vnum quiddam eſt,
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abbr
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quẽ-admodum
">quen
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admodum</
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& quod quid dam eſt. </
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<
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>Proptereà non alia aliqua cauſſa vlli iſtorum, vt vnum ſint, nec
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vt quiddam ſint. </
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<
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>ſtatim enim vnumquodque quiddam eſt, & vnum quiddam, non vt in genere
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in ente & vno, nec tanquam ſint ſeparata præter ſingularia.” Ariſtotelis ipſius verba ſunt hæc.
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</
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<
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lang
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">Οσἃ δὲ μὴ ἒχει ὑλην μήτε νουτὴν, μήτε αἰστητήν ἐυθύς ὁπερ ἔν τὶ εῖναι ἐστιν ἑκαστον, ὧσπερ καὶ
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ὁπερ ὄντι τὸ τὸδε, τὸ ποιόν, τὁ ποσὸν. </
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<
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<
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grc
">διο καὶ ὀυκ ἒνεστον ἐν τοῖς ορισμοῖς οῦτε τὁ ὄν, ὀυτε τὸ ἑν,
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καὶ τὸ τὶ ἦν εῖναι ἐυθὑς ἐν τι ἐστὶν ὧσπερ, καὶ ὂν τί. διο ὀυκ ἐστὶν ἑτερον τι αἴτιον τοῦ ἓν εῖναἰ ουδενὶ
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τόυτων, ὀυδε τοῦ ὄν τὶ εῖναι. </
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</
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<
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<
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">ἐυθύς γαρ ἑκαστόν ἐστὶν ὄντι καὶ ἑν τι. </
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<
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<
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grc
">ουκ ὡς ἐν γὲνει τῶ ὄντι καὶ τῶ
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ἑνὶ ὀυδ' ὡς χωριστῶν ὄυτων παῤα τὰ καθέκαστα</
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. </
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<
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>Nam quanuis aliqua mendæ ſuſpicio ſubſit in
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codice Gręco, & quędam ex his ab interprete Sepulueda omittantur, Alexandri tamen commen
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tarij lectionem noſtram perſpicuè receperunt. </
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<
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>Alia loca mitto
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c
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quibus tanquàm certiſsimum aſ
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ſumpſit Ariſtoteles ens, vnum & ſimilia non indicare naturam quampiam illis omnibus commu
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nem & velut adiunctam, quod poſteà non placuit Auicennæ: ſed vnum quodque per quod eſt, vt
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album, aut homo, per idem eſſe ens & vnum, nec per vllum. </
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<
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>alium naturæ gradum, vt per quem
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homo eſt animal, aut ſubſtantia. </
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<
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>Ex quo naſcitur, vt ſi dicamus hominem ens, nihilo plus ſignifi
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cemus quàm ſi hominem tantummodo pronuntiaremus. </
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<
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>Et planè quantum eſt de ente & vno
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quæ ſunt extra genera & tranſcendentia, perbellè Auicennam reprehendit Auerroës. </
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<
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d
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Si ens &
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vnum ſignificant aliquid additum rebus, cùm illud item ſit ens & vnum. </
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<
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>ſin; nihil omnino eſſet;
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vel eſt tale ſeipſo, vel per aliquid aliud. </
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<
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>Quòd ſi ſeipſo ens eſſe fatearis, eodem quoque modo
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quælibet res poterit eſſe ſeipſa, nec per aliud quicquam. </
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<
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>Si contrà dixeris: rurſus eadem dici poſ
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ſunt. </
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<
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>nanque & illa, aut eadem ſeipſis erunt, aut per aliud. </
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<
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>& ſic abibimus in
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infinitũ
">infinitum</
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. </
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<
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>Sed ſit hoc
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proprium entis & vnius quæ tranſcendentia ſunt, & omnium maximè communia: cętera tamen
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idem de reliquis quæ ſunt ad vnum, erit iudicandum. </
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<
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>Audis igitur Ariſtotelem tibi naturam
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cõ-munium
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munium</
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ad vnum explanantem, ex quibus inſtar corollarij colligemus. </
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<
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>Cùm partes eorum ſolæ
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per ſe ſint, non poſſe primùm illorum definitiones conſtitui ex genere & differentiis; ſed potius
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ex notionibus quibuſdam quæ nobis ſignificent, vt Græci dicunt
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">διαφόρους τινὰς ἰδιότντας</
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, ideſt
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differentes quaſdam proprietates, quemadmodum illæ ſunt, non eſſe in ſubiecto & eſſe in ſubie
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cto quibus ſigillatim accidens & ſubſtantia deſcribuntur, & illarum actus potius ſenſui notiores
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quàm natura priores. </
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<
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>Sequitur etiam, vt communiter definiri nequeant, ſed ſeorſum vnaquęque
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pars ſua ipſius propria definitione ſit euoluenda. </
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<
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>Neque de illo communi demonſtratio colliga
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tur, quatenus ipſum eſt. </
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<
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>Et quanuis ab Ariſtotele vſurpetur ea vox, quatenus, quæ vniuerſitatem
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ſignificare conſueuit: vt cùm dicitur primam philoſophiam contemplari ens, quatenus ens: vni
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uerſitas illa potius eſt collectiua, ideſt, pertinet ad omnes eius partes quàm ad commune aliquod
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& abuſus quidam eſt vocis illius, aut ſi ita dicere placet eſt vniuerſitas rationis non rei. </
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<
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>Sed ea
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fuit Ariſtoteli conſuetudo in tractandis iis quæ ſunt ad vnum, vt proprietates de primo demon
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ſtrarentur, quemadmodum in ipſo præcipuè ſubſiſtunt: ſecundum analogiam verò ad cętera ſi
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gnificata transferrentur: nec componens methodus quæ eſt à communioribus ad minus
<
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cõmu-nia
">commu
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nia</
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in illis explicandis obſeruaretur. </
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<
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>Niſi fortè ea ſit compoſitio, qua procedimus ab eorum pri
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ma parte ad alias; quandò prima illa ſimplicior eſt, cùm ſine reliquis eſſe &
<
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cõcipi
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queat, reliquæ
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ſine illa non item, ob
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eamq́
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. </
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<
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>cauſſam ſint magis compoſitæ. </
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<
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>Nam cęteroqui progreſſus in hiſce
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notionibus à partibus ad totum in mente & ſecundum rationem reſoluens eſt. </
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<
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>ſiquidem
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ne ſecundum rationem ſimplicius, & prius ſit, quàm partes; at verò natura & reipſa magis com
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poſitum, atque poſterius. </
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<
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>Ita fit, vt progreſſus à partibus ad totum in hoc rerum genere duplex
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fit, aut naturæ, aut mentis; atque mentis quidem progreſſus ſit reſoluens, naturæ autem ſit com
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ponens. </
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<
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>Sed hæc multò accuratius infra diſſerentur, vbi de methodorum conſtitutione nonnulla
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tractare decreuimus. </
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<
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>Hæc profectò nobis redolere videntur antiquam illam
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philoſo
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phiam Peripateticam, nec ab vlla adhuc factionum macula contaminatam. </
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<
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>Neque enim appro
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bare poſſumus illorum iudicium qui commune omnium genus analogum ſtatuunt,
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multoq́
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. </
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<
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>mi
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nus communiſsimam, tametſi analogam differentiam, à nulla certa
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. </
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<
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>virtute deriua
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tam, quod video recepiſſe nonnullos, quanuis accuratos & graues ſcriptores, quorum nomen de
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induſtria ſilentio prætermittimus, ne aut doctiſsimorum hominum diligentiam infringamus, aut
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in inuidiæ, maleuolentiæúe crimen incidamus: dum eorum lapſibus & ſæpiſsimè dignis venia
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notatis,
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tantisq́
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. </
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<
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>laboribus in ſuſpicionem falſi vocatis ab eorum lectione veri cupidos abſterrea
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mus. </
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<
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>Tu interim rationes noſtras audito. </
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<
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>Primùm enim ea quæ à nobis explicata ſunt, planè
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mõ-ſtrant
">mon
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ſtrant</
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illud commune poſterius eſſe ſuis partibus, nec quicquàm deponere præter parteis quàm
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ordinem quendam. </
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<
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>Quamobrem tota eius communis ratio ducitur à partibus; idque in ente </
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