Buonamici, Francesco
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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
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coguntur incidere qui ea neglecta philoſophantur. </
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<
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>ſiquidem nec conueniant in principiis,
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nota aſſumant, neque ignota demonſtrent, ſed veluti legislatores id quod placet, conſtituant;
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non verum ſibi proponant; multas quæſtiones declinent, & progreſſu orationis inſtar Eurypi
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cuiuſdam miram inconſtantiam præſeferant. </
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<
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>Ergo ad hanc quam
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perſequimur, Ana
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lytica nonmodò eſt vtilis, ſed planè neceſſaria. </
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<
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>Quapropter eruditio non ex ſola experientia,
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<
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rerumq́
">rerumque</
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. </
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<
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>rudi cognitione conſtabit, vt aliquibus placet; non ex vna arte Analytica, vt
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quidã
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cen
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ſuerunt; non ex notitia
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quorundã
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problematum in aliqua facultate, vt voluit Græcus interpres,
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& minimè omnium ex habitu primi philoſophi, nec ſanè cognitio ſola rerum;
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quandoquidẽ
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&
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eius aliqua pars in vſu demonſtrationis ſit poſita;
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verò analytica; quia nihil hæc agit de re
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bus, necnon eſt facultas communis: at eruditio rerum notitiam flagitat, & priuata quædam co
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gnitio poteſt eſſe; neque item ſcientia
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quorundã
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theorematum, quòd hæc nullas cauſſas, neque
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veritatem perſequitur, ſed in ſola experientia manet, & de eodem theoremate nihil vetat in vno
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eſſe eruditionem, in altero ſcientiam: multò minus prima philoſophia, tum ab eaſdem rationes,
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quia ſcilicet cauſſas negligit, & vero non ſtudet;
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ſapiẽtia
">ſapientia</
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verò eſt de maximè veris, & de primis
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cauſsis, tum quòd ſemper ſtatuat vniuerſa, cùm in ſingularibus ſe exerceat eruditio, ſed ex duo
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bus exiſtet habitibus, altero qui eſt rerum vſus,
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altero qui eſt Analyticus. </
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<
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>Hic igitur habitus
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in auditore idoneo deſideratur, ex quo exiſtat habilitas ad diſcendum. </
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>
<
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>Sed cùm imperfectum
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ſit auditoris
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iudiciũ
">iudicium</
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, docentis verò perfectum, ab hoc illud ad actum
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atq.
">atque</
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perfectionem eſt dedu
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cendum;
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neq.
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per ipſas demonſtrationes ſolùm, ſed multò prius ſignificando naturam earum
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rerum, in quibus doctor ſit ad primè verſatus qui cùm per cauſſas & exactè cognouerit; in eo ge
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nere rectiſsimè iudicat (optimè enim iudicat, qui certiſsimè nouit.) Idcirco ea quę generatim ab
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Analytico tractata fuerant, ipſe qui optimè callet, ad rerum propoſitarum naturam perbellè ac
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commodat, & ea poſita ſunt in his, vt ſpectemus, quo rationum genere ſit res ipſa tractanda, dia
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lecticis'ne an propriis, quibus inſtrumentis, vt
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demõſtratione
">demonſtratione</
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, an definitione, an etiam inductio
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ne, ſic principia diſcernuntur; & apparet, vnde principium ſcientiæ faciendum ſit: etenim vult
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eſſe indemonſtrabile. </
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<
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a
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proinde hęc omnia
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,
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b
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vel
<
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, vel
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">ἑπιστήμης</
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, ideſt, modi
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demonſtrationis & ſcientiæ nuncupantur. </
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<
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>Hoc vbique obſeruatum ab Ariſtotele
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cõperimus
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, &
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non vno loco præceptum, quod item animaduerſum fuiſſe videmus ab Auerroë,
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c
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narrat enim
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tradi præcepta in Analyticis quę per ſe
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quidẽ
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generalia ſint, ſed eiuſmodi vt ad quaſque res pro
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illarum natura
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debeãt
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applicari. </
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<
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Ideòq́
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. </
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<
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>habitus hic eo nomine vim obtinet inſtrumenti. </
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<
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>Verùm
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ſicut inſtrumenta ſe habent, vt cùm per ſe conſiderantur; re vera ſint alterius gratia & in vſum
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doceantur; cùm verò
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verſant̃
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in vſu, informentur eius rei natura ad quam ſeſe adiungant,
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d
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ſic
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habitus ille Analyticus eſt vt inſtrumentum, & vt ita
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, miniſter: at cùm rebus quæ ſubiiciun
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tur ſcientiæ, quodammodo veſtitur, in eam ſcientiam degenerat. </
s
>
<
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>vt ſi vſurpetur in phyſicis, eſt
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phyſicus, in mathematicis mathematicus. </
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<
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>Poſterior ille
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iudicãdi
">iudicandi</
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habitus eſt Architectonicus qui
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(niſi fallor) eſt pręcipuè primi philoſophi qui
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quidẽ
">quidem</
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omnes rerum naturas nouit generatim, qua
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ratione definiendę ſint, & pro merito tractandæ; necnon habet facultatem diſponendi, eſt enim
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Architectonis officium diſponere. </
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<
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>Verùm hic
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habitus eſt vniuerſalis, vbi certis rebus ag
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glutinatur, iam eſſe videtur eius qui ſcientiam illam priuatam poſsidet. </
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<
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Itaq.
">Itaque</
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hic probè terminos
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imponet, & ſuis regionibus circunſcribet, & explicabit quibus argumentis, & quo definitionum
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genere vtendum ſit. </
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<
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>Neque
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eadem eſt
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cõditio
">conditio</
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ciuilis & naturalis; naturalis & mathematicę,
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neque eadem ratio in his, & metaphyſicis eſt obſeruanda. </
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<
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>Quam
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Ariſt.
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<
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e
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appellant Platonici qua
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determinat̃
">determinatur</
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, quis
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rationũ
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modus, & qualis eſſe debeat auditor, quem
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admodum ab Ariſtotele factitatum frequentius eſt, vt 1. Eth. & 1. Met.
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etiam 1. de par. </
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<
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>ani.
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</
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<
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>Quo magis à Platone diſceſsit Ariſtoteles qui etiam poſt
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ſcientiã
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ipſam hanc
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de
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terminarit: cùm
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abbr
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.n.
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Timæo docuiſſet mundum eſſe genitum; monuit qualis eſſe deberet diſpu
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tatio de rebus ſenſilibus non anteà cum ignoraretur vniuerſi natura. </
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>
<
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>Huius igitur eſt officium
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reddere
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auditorẽ
">auditorem</
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idoneum ad
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iudicandũ
">iudicandum</
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de ordine rerum docendarum, & de modo tractandi,
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quatenus poſsit admittere principia &
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demõſtrationes
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quę à doctore traduntur, tradere autem,
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modum ordinare, & demonſtrare ſcientiæ, cui iam ſupponitur habitus analyticus:
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.
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</
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<
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>optimè hæc officia pręſtabit, vbi Architectonico habitu munita fuerit. </
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>
<
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>Verunenimuerò
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abbr
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quanquã
">quanquam</
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>
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hæc
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vtraq.
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alteram methodi partem (vt anteà diximus) abſoluunt; ea potior in methodo vide
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tur ordinare; eſt enim methodus (vt Galeni verbis vtar)
<
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, ideſt, cum via &
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ordine, quapropter opponitur fortuito & habet quidpiam in inquiſitione
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primũ
">primum</
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, & ſecundùm
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& tertium, ac reliqua deinceps omnia, quouſque ad id peruentum ſit quod ab initio propoſi
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tum fuerit: quod ſanè in illo erudito quem ſtatuimus, eſſe nequit: ſine arte enim, & ſine ratio
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ne eſt experientia, & ſecundæ cuiuſdam fortunæ indigens ad inuentionem eorum quæ veſti
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gantur. </
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>
<
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>Proinde Empirici qui ſola experientia nitebantur, hoc ſaltem certè faciebant, quod in
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inuentione, & doctrina nullum ordinem neceſſarium eſſe prædicabant. </
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<
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>Verùm ſi recta ratione </
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>
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