Buonamici, Francesco
,
De motu libri X
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archimedes
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107
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tudinem excreuerint theoremata, & aptam diſpoſitionem conſecuta fuerint, ea certè methodus
<
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eſt, ſic ethica methodus, & politica, & ſyllogiſtica, & naturalis, vt ſæpius appellauit Ariſtoteles, in
<
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qua ſubiectum vnum cuius principia, partes, & proprietates per ſe
<
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abbr
="
cõſiderentur
">conſiderentur</
expan
>
; ac ſiquis aliquid
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ex his ſeorſum ſpectans methodum vocauerit, is certè eo nomine abutetur, & vocem non rei cu
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ius eſt index, ſed imagini aſsignabit; ſicut etiam doctrina abutetur, cùm ſeorſum hæc ipſa tracta
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bit; quandò ſunt certa ſcientiarum ſubiecta, & reliqua ad illa referuntur, nec per ſe tractari ſolent;
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aut, ſi tractantur, ſubeant vicem ſubiecti accipientia proprietates & principia. </
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<
s
>Quapropter cùm
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dicitur ab Ariſtotele methodos
<
emph
type
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sup
"/>
a
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quarum ſunt principia, cauſſę, & elementa; non idcirco dicitur,
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quòd aliqua ſit in qua non ſint principia cauſſæ & elementa; nulla enim eſt huiuſmodi in qua
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vel principia propriè non ſint, vel metaphoricè, vſque adeò vt etiam Dialectica & Rhetorica
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(quicquid dicat Philoponus) habeant ſua principia finem, quid eſt, terminos & hypotheſes; ali
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ter non eſſet ordo, & id etiam contineant quod quæſitum ſit & ſit ratione concludendum, ſed ita
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pronunciatur ab Ariſtotele, Methodos quarum, vt proprium, ex quo methodum conſequentia
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deducantur; veluti ſiquis diceret hominis, cuius eſſentia pendet ex ratione, exploraturis
<
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abbr
="
eſſentiã
">eſſentiam</
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>
,
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de ratione dicendum eſt: & tamen homo & rationis vſus commeant inter ſe. </
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<
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>Nec quanuis dicat
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Ariſtoteles 8. Phyſ. vtilem eſſe conſiderationem motus non modo ad veritatem naturalem, ſed
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<
foreign
lang
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grc
">πρός τῆν μέθοδον τῆν πεζὶ ἀρχῆς τῆς πζώτης</
foreign
>
. </
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>
<
s
>ad
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expan
abbr
="
methodũ
">methodum</
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>
de
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abbr
="
methodũ
">methodum</
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>
de primo principio; notat vniuerſæ
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lb
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methodi
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abbr
="
ſubiectũ
">ſubiectum</
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>
, aut vniuerſam
<
expan
abbr
="
methodũ
">methodum</
expan
>
, ſed
<
expan
abbr
="
methodũ
">methodum</
expan
>
, ideſt, viam qua peruenimus in
<
expan
abbr
="
notitiã
">notitiam</
expan
>
<
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primi principij, quę eſt analyſis exordiens à motu. </
s
>
<
s
>Ergo ordo eſt eſſentia methodi,
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expan
abbr
="
nõ
">non</
expan
>
ſcientiæ, de
<
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monſtratio & definitio, vt voces, non ſunt pars ſcientiæ, ſed inſtrumenta; ſunt verò partes propter
<
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notiones quas ipſæ comprehendunt; & principia ſunt, & partes ſcientię, dum fiunt; ſcientia verò,
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cùm confectæ fuerint. </
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>
<
s
>Proinde cùm via partes has ex ſucceſsione contineat; & illa vocum cauſſa
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erit inſtrumenti pars; cauſſa verò notionum quas ipſa deinceps ſubminiſtrat, erit pars, ſiue prin
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cipium ſcientiæ. </
s
>
<
s
>quocirca eiuſdem generis erunt cuius totum ſolet eſſe, ſed per reductionem: ne
<
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que enim quod eſt vt pars, & in potentia, per ſeipſum eſt in prædicamento, vel generis nuncupa
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tione potitur. </
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>
<
s
>Itaque ſingulorum genus hoc pacto facilè colligetur cognito genere inſtrumenti
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& ſcientię, cuius partes & principia continentur in via. </
s
>
<
s
>Caue autem ne cenſeas viam eſſe affectio
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nem ad ſcientiam, quia differat à ſcientia, tanquam ſine vllo negotio tolli poſsit, ſed illa eſt affe
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ctio, cùm eadem cognitio nondum penitus inſedit: vt eiuſdem theorematis cognitio, veluti quòd
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angulus in ſemicirculo ſit rectus, in me & in Philippo Fantonio mathematico inſigni eadem eſt,
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ſed in me eſt affectio,
<
expan
abbr
="
facileq́
">facileque</
expan
>
. </
s
>
<
s
>mouebitur, in illo immobilis & fixa permanebit. </
s
>
<
s
>Ex his etiam quæ
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lb
/>
conſtituta ſunt; illud explicare licebit, cur demonſtratio & definitio naturalis, vel mathematica
<
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dicatur, via & ordo non item. </
s
>
<
s
>Nam cùm demonſtratio ac definitio ſint reipſa ſcientiæ, nec ſine il
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lis ſe ſcientia tueatur; prout ſcientiæ ſunt determinati generis & phyſica & mathematica, ſic de
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monſtratio & definitio phyſica erit, aut mathematica: ſed viæ, quòd potentiam præſeferunt; ea
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verò non habet propriam denominationem, & ipſæ conſimiliter denominatione carebunt. </
s
>
<
s
>Ordo
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ſcientiæ totus externus, quippe quòd ſcientia non ſimpliciter ordinem requirat, vt cùm eſt vnius
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theorematis, veluti quòd continuum diuidatur in infinitum. </
s
>
<
s
>ordo enim in pluribus exiſtit: nec
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non quòd eadem res variis ordinibus tradi poteſt, vt de arte medica nos admonuit Galenus: nam
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quod ipſe methodo reſoluente ſcripſit in libro de conſtitutione artis, idem poſteà tractauit in li
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bro artis medicæ ordine methodo definitiua, atque Auicennæ placuit ordo compoſitiuus. </
s
>
<
s
>Sed
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planè ordo eſt eſſentia methodi, ideſt, ſcientiæ qua docetur; quemadmodum & ſi militum bonus
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numerus, dum palantur, & paſsim vagantur ſine duce, idem eſt, atque dum ordinatè procedunt;
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ille tamen numerus ſine ordine non vocatur exercitus, ſed latrones & manus, tùm nominatur
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exercitus, vbi ducem ordine conſequantur; ſic multa quidem theoremata ſine ordine ſunt ſcien
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tia,
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expan
abbr
="
neutiquã
">neutiquam</
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>
methodus. </
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>
<
s
>Itaque methodus per ſe in ordine conſiſtit, & eſt ad aliquid, &
<
expan
abbr
="
quãuis
">quanuis</
expan
>
<
lb
/>
appelletur methodus naturalis, aut ciuilis; non idcirco eſt, vt vereamur ordinem dici ciuilem, vel
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naturalem; ſiquidem non ordinis meritò ſic dicatur, qui rebus tractandis ineſt quoquomodo per
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accidens, ſed rerum quas ipſa contemplatur, & eorum nomine quæ cadunt in contemplationem.
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</
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<
s
>Sed cùm & ſic in ordinem redigatur, vt litterarum monumentis commendetur, & denique docea
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tur, & addiſci queat;
<
expan
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ideoq́
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. </
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<
s
>flagitat in docente doctrinam velut actum, & in addiſcente peritiam
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ſicut affectionem; in docente, & addiſcente ſeorſum ſpecimen obtinet habitus affectionis, & ge
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neratim qualitatis. </
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<
s
>comparatè, eſt habitudo doctoris ad diſcipulum, vt efficientis ad patiens, vel
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habitudo ſpecierum, ſeu notionum ad mentem, quæ poteſtate eſt ſicuti formæ ad materiam.
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</
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<
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>Et hæc pro ratione inſtituti noſtri ſufficiant.</
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D</
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a 1. Prior.</
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b Lib. de
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Mem.</
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c 2. de an.</
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a 9. Met.
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T. 14.</
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b 9. Met.
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1. Met.</
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c 6. Eth.</
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d 1. Rhet.
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2. Elen.
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3. Met.</
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a 1. Phyſ.</
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B</
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C</
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D</
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</
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</
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>
</
text
>
</
archimedes
>