Buonamici, Francesco
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De motu libri X
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manifeſtiſsimè apparet de quo ipſi potiſsimum verba faciunt. </
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<
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>Nam ſiquid eſt quod latiſsimè pa
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teat, hoc vnum genus eſt. </
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<
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>Etenim ſubſtantia per ſe eſt, in
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abbr
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eaq́
">eaque</
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. </
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<
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>accidens collocatur:
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indeq́
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. </
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<
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>ortum
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commune vtrorumque prædicatum ens. </
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<
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>Et ſanè ſi foret prius; quia Deus ab ente continetur, ali
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quid eſſet Deo prius quod in cogitationem nullo modo cadere poteſt, modò ſit recta. </
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<
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>Si igitur
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ens eſt poſterius partibus & de illis ordine quodam prædicatur: quicquid in ſe habet, alij
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acceptũ
">acceptum</
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referat oportet, & differentias igitur: etenim & ipſæ ſunt eius partes. </
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<
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>Tùm item differentiæ ſunt
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vel ſubſtantiæ, & accidentis, aut communiter, aut ſeorſum. </
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<
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>At quomodocunque ſubſtantia & ac
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cidens illis generatim ſupponeretur. </
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<
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>atque ita eueniret, vt ſubſtantia & accidente poſteriores eſ
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ſent,
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multoq́
">multoque</
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. </
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<
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>magis ipſo ente. </
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<
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>Prætereà ſi generatim pertinerent ad ens, aut ipſum conſtituerent,
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aut diuiderent. </
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<
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>Quòd ſi illas conſtituere fatearis: ex hoc efficeretur, vt aliquid eſſet ente prius.
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</
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<
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>Itaque non ens ente prius eſſet. </
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<
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>Si eas diuidere concedas. </
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<
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>At communiſsimum quo pacto diuidet?
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</
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<
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>Dices fortaſſe communiſsimam differentiam per omne genus entium pertinere, nec ob id impe
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diri diuiſionis officium, quemadmodum actus & poteſtas, vnum & multa, quæ quidem commu
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niſsima ſunt, & omnis genus entium peruagantur. </
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<
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>& tamen habent diuidendi facultatem. </
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>
<
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>At pri
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mùm te admonebo hæc quidem collectim omne genus continere, non ſigillatim, veluti ſic actus
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& poteſtas pertinent ad ſubſtantiam, vt Deus ſit actus ſimpliciter, nullo autem modo poteſtas, &
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ita vnus, vt non ſit multa, materia contrà ſit poteſtas & indiuiduum ſic multa, vt neque illa vn
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quàm ſit actus, neque hoc vnum. </
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<
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>Quocirca non erit communiſsima differentia entis, quatenus
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ens eſt, ideſt, res quæ ſub vna ſimplici notione comprehenditur. </
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<
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>Accedit eodem, quòd differentia
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eſt ad aliud, & eorum eſt quæ aliquo pacto conueniunt. </
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<
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>Si ad aliud, non igitur vna; ſi conuenien
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tium, ergo habet aliquid prius cui accedens ipſum diſtinguat. </
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<
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>Nunquid ab ente ipſo differet? </
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<
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>An
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ſi ita differat; erit non ens, & ita non ens, vt non aliquid futura ſit, ſed omnino nihil. </
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<
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>Deinde eſto,
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quòd hæc & huiuſmodi omne genus entium peruagentur & collectim & ſeorſum. </
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<
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>Atqui omnia
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hæc, aut ſubſtantiæ ſunt, aut radices egerunt in ſubſtantiis. </
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<
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>Idcirco & in ſubſtantia exiſtunt, & ex
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ipſis exiſtunt, ſicut actus accidentis. </
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<
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>
<
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Ideoq́
">Ideoque</
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. </
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<
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>ſubſtantiæ ſunt, aut in ſubſtantiam reſoluuntur. </
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<
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>Vnde
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etiam notio ſubſtantiæ præcedit ſimpliciter. </
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<
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>ob
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rem primùm ſubſtantia, & accidens per
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hæc diuidentur, non autem ens. </
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<
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>Quamobrem non erit differentiæ quæ diuidat ens, niſi quatenus
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diuidit partes entis. </
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<
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>Neque ob id ea differentia quam iſti ponunt, à nulla certa
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determinataq́ue
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virtute proficiſcentem; ſed planè à
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ſubſtãtia
">ſubſtantia</
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, vel accidente determinabitur. </
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<
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>Poſtremò quæ ineptia
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iſthæc erit, ſi præter ens vna iſta communis differentia ponatur quæ à nulla certa virtute ducat
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originem? </
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<
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>etenim ſic per ſe exiſteret, nullo poſterior eſſet. </
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<
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>Nam ſic ab eo determinari poſſet. </
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<
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>Nam
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ſiue quid ſit origine, ſeu natura poſterius aliquam ab eo quod prius eſt, determinationem capiat
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oportet. </
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<
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>& ab eo quidem, quod natura prius eſt: quòd orta, vt fertur, producentibus atteſtantur.
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</
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<
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>ab eo verò, quod eſt prius origine, quia quæ conſequuntur antecedentium conditionem imitan
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tur. </
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<
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>& vt itidem dici ſolet, formæ pro meritis materiæ tribuuntur. </
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<
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>Et ſi prima ſint indeterminata,
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quod indeterminatum eſt, determinato contra philoſophorum placita natura pręcedet. </
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<
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>Tùm
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etiã
">etiam</
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ſi principia indeterminata & abſque ordine ſunt; nullus ordo
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iuerit in iis quæ conſequentur.
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</
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<
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>Ita nullus ordo in rerum natura, quem tamen eſſentiam mundi perhibent. </
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<
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>Quandoquidem, ſi
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ordo, ibi prius. </
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<
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>Si prius; ergo vnum. </
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<
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>At hic non vnum: genus nimirum analogum, & differentia
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à nulla certa virtute pendens, ergo neque prius: neque item ordo. </
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<
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>Atque hæc quidem me per
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ſuadent, vt antiquorum veſtigiis hæream potius quàm in eorum ſententiam, quanuis ſapientiſsi
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morum hominum cadam. </
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<
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>Cęterùm pertineant hæc ad ens, quibus de illis quæ enti comitantur
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vnum, multa, neceſſarium, contingens quæ vel entis affectiones vel modi nuncupantur? </
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<
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>nunquid
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ſunt ſubſtantiæ quantitates & qualitates, an aliud de illis iudicium facere oportebit? </
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<
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>quod enim
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eſt huius quantitas qua ratione illud erit cuius eſt? </
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<
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>An ita dicemus hæc etiam ad prædicamenta
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reduci bifariam, nec quidem ſimpliciter, quia ſubſtantiæ ſint, ſed vel vt ea quorum ſunt affectio
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nes, vtputa vniuerſitas ſubſtantiarum ad ſubſtantiam, cùm ſit ſubſtantiæ qualitas & ita ex rei na
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tura contingere, vel vt certa figura dictionis exprimuntur, & ita multa numeri & quanti
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rationẽ
">rationem</
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continent pendens & independens ad aliquid, & ad hæc ſimpliciter & in recto referri. </
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<
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>Hæc ha
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bui, quæ de communibus ad vnum è re nata breuiter exponerem, quæ ſanè magno nobis vſui
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fore ſpero, cùm propter definitiones Ariſtotelicas, tùm etiam vt ratio methodi, atque inſtituti
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noſtri magis appareat.</
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A</
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B</
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C</
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D</
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a 2. Poſt.</
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E</
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a Alex. 1.
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F</
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b T. 10.</
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G</
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c 4. Top.
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c. 2.
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6. Top. c. 2</
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d 11. Met.
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c. 1.</
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e 3. de cę
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lo T. 6.</
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A</
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a 1. Poſt.</
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b 8. Met.
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T. vlt.</
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c 4. Met.
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T: 3.
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5. Met.
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T. 14.
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10. Met.
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T. 8.</
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B</
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d 4. Met.
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T. c. 3.</
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C</
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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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De methodis compendiaria diſputatio. </
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<
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>Cap. </
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<
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>XXIIII
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.</
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<
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>VSVS frequentiſsimus apud interprętes Ariſtotelis huiuſmodi vocum, viæ, inſtrumento
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rum, methodi,
<
expan
abbr
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horumq́
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>
. </
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<
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>inter ſe & cùm ordine affinitas ad ſeſe reuocat, & nos admonet,
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ne tantam rerum confuſionem ſilentio patiamur inuolui, ſed accuratius ſingula perpendamus,
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quantum tamen loci
<
expan
abbr
="
conſilijq́
">conſilijque</
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>
. </
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>
<
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>noſtri ratio poſtulabit, non ignari complura volumina conſcripta </
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archimedes
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