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
931 - 960
961 - 990
991 - 1020
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autem poſsint
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idẽ
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vtræque voces: quia tamen hanc
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poſteriorẽ
">poſteriorem</
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vſurpat Ariſtoteles in definitione
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motus; de ipſa nunc aliqua dicamus aliò reiectis iis quæ ad alterius
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quoquo pacto
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pertineant. </
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<
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>In ea tractanda laborauit M. Tullius, dum ſupra captum ſuum philoſophari voluit,
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& plura
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cõſcripſere
">conſcripſere</
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maiores noſtri qui politiores litteras cum philoſophica muſa
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abbr
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coniunxerũt
">coniunxerunt</
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;
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ita vt ſi vnquam ad rem attineret dictum illud, Quam quiſque norit artem, in hac ſe exerceat.
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</
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<
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>nunc mirum in modum congruere videatur cum ingenio M. Tullij, & eorum qui pro ipſo dice
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bant. </
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<
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>Etenim ille nobis aliquando, ſic animi definitionem expreſsit, vt pro eo quod à nobis dici
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tur actus, & à Græcis entelechia, deceptus à ſimilitudine vocis promentiarit, endelechian, & ver
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terit perennem motionem, talis enim eſt vis
<
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">ἐνδελεχείας</
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>
. </
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<
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>Vnde tritum illud</
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A</
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<
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<
foreign
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">Γέτρην χοιλαίνει ῥανις ὑδατος ἐνδελεχείῃ</
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, ideſt,</
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Aſſiduo cotem diffringit guttula caſu
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.</
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<
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>Quam ex Ariſtotelis ſententia conſtare putauit è quinta quadam eſſentia ab omni mortali
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abbr
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cõ-cretione
">con
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cretione</
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ſecreta. </
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>
<
s
>Vbi cùm in eius vocis importuna explicatione peccaſſe comperitur, tùm quòd
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ſuam illam explicationem, ex Ariſtotelis decreto tribuerit animo. </
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<
s
>Nanque vt entelechia ſit pe
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rennis motio, & ab Ariſtotele tanquam noua vox in hoc ſignificatu accepta, quod aſſerebat M.
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Tullius facilè demonſtrant loca quędam Ariſt. </
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>
<
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>hic ſcilicet noſter, atque alter, quem habemus pri
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mo de ortu; proptereà quòd hîc patet quàm abſurdum ſit, motum eſſe perennem motionem:
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quippe quòd, aut eo nomine ſignificetur æternum, hoc verò ſolum conuerſioni contigit, aut non
<
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interruptum; qua ratione motus non continebit auctionem; quandò illa eſt inter cęteros motus
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interrupta, neque parteis omneis habet
<
expan
abbr
="
cõtinuatas
">continuatas</
expan
>
. </
s
>
<
s
>Ibi verò ſeparauit cauſſas in vniuocas & en
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telechias. </
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>
<
s
>videtur autem id
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abbr
="
nomẽ
">nomen</
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>
fuiſſe tranſumptum ad indicandum genus illud
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abbr
="
cauſſarũ
">cauſſarum</
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>
quod
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pręſtantiore modo continet effecta, neque formaliter, vt dici ſolet,
<
expan
abbr
="
quemadmodũ
">quemadmodum</
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>
<
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abbr
="
pleręq́
">pleręque</
expan
>
. </
s
>
<
s
>cauſſę,
<
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/>
ſed virtute tantum; quia ſcilicet aliquid pręſtare poſsint, cuius tamen appellationem non
<
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abbr
="
habẽt
">habent</
expan
>
:
<
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/>
licet conſiderata ratione formali ſeorſum, tùm
<
expan
abbr
="
effectuũ
">effectuum</
expan
>
, tùm
<
expan
abbr
="
etiã
">etiam</
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>
cauſſarum omnes ſint vniuocę.
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/>
</
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<
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>Quapropter & Ariſt. </
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>
<
s
>omne genus cauſſarum ſub vniuoco complexus eſt. </
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>
<
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>
<
emph
type
="
sup
"/>
a
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emph.end
type
="
sup
"/>
Auerroës expreſſa vi
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græci nominis appellauit perfectionem. </
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<
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<
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type
="
sup
"/>
b
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type
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sup
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ita profeſſus eſt motum eſſe cauſſam caloris, quamuis
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non ſit calidus, quia ſit perfectio calidi, quaſi verò perfectiore, & eminentiore quodammodo
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abbr
="
cõ-tineat
">con
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tineat</
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>
calorem, quàm ipſe ſit, poſtquam erupit è ſinu ſuarum cauſſarum. </
s
>
<
s
>quid ergo ſibi vellet hęc
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diſtributio cauſſarum in eas quæ ſunt vniuocę, & alias quæ ſunt perennes motiones? </
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>
<
s
>certè nihil.
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</
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>
<
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>
<
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abbr
="
eoq́
">eoque</
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>
. </
s
>
<
s
>maximè quòd forma, per quam resipſa eſt, tali nomine inſignitur, cuius præſentiæ certè nil
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repugnat magis quàm motio. </
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>
<
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>Habitibus enim (inquit Ariſt. 1. de Gen.) præſentibus in materia
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ceſſat omnis motus. </
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>
<
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>Peccatur item à M. Tullio quia reputer animam ab Ariſt. </
s
>
<
s
>poſitam fuiſſe pe
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rennem motionem, quando perſpicuum eſt, ipſum, cùm entelechiam norit, eſſe primam quæ eſt
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vt habitus: vel ſecundam quæ eſt vt actus & functio, ne dum ſtatuerit animam eſſe
<
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abbr
="
perennẽ
">perennem</
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>
mo
<
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tionem, ſed voluerit planè eam eſſe actum illum primum qui per ſe otioſus eſſe poteſt. </
s
>
<
s
>Nec
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abbr
="
nouã
">nouam</
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>
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aut inauditam eſſe talem vocem ſatis perſuadeat nobis eius vſus apud Ariſt. </
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>
<
s
>frequentiſsimus, &
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præſertim in definitionibus quæ ſolum recipiunt, aut plurimum voces vſitatas, & illuſtres, & ab
<
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Ariſt. </
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>
<
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>quidem reſtitutam potius quàm innouatam cum Simplicio fatebor, quanuis in ſchola ſua
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tritam, & iam vſu approbatam. </
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>
<
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>præſertim quòd eius conſuetudo ſolet eſſe, cum voces innouat
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admonere lectorem conſimilibus vocibus dico, & dicimus. </
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>
<
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>ſicut enim in omni arte, cuius vſus
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vulgaris
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abbr
="
cõmunisq́
">communisque</
expan
>
. </
s
>
<
s
>non ſit, multa nominum nouitas eſſe ſolet, vt in primis
<
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abbr
="
cõſtituenda
">conſtituenda</
expan
>
ſint
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abbr
="
earũ
">earum</
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>
<
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rerum vocabula quę in quaque arte tractantur, & non modo Dialectici & Phyſici, ſed
<
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abbr
="
etiã
">etiam</
expan
>
Geo
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metræ, Muſici, & Grammatici verbis vtuntur vulgo ignotis, & ſuo quodam more loquuntur, ſic
<
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& dicendi facultas quę popularis eſt, verba priuata vſurpat, vt ſua,
<
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abbr
="
eodemq́ue
">eodemque</
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>
modo alij omnes
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opifices, qui abhorrent ab omni politiore elegantia, res in quibus ſunt, nominibus notant nouis,
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quę ignorentur ab aliis, ſibi ſint vſitata tantummodo:
<
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abbr
="
nõ
">non</
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>
aliter in hanc vocem eueniſſe
<
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abbr
="
credendũ
">credendum</
expan
>
<
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eſt. </
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>
<
s
>Itaque teſtatur Sextus Empiricus
<
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">ἐντελέχειαν, & οὐδὲν μᾶλλον</
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>
, eſſe ſcientia vocabula. </
s
>
<
s
>At
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tigit hanc diſputationem quoque Budęus cuius dicta vberrimè
<
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abbr
="
recẽſet
">recenſet</
expan
>
, & doctè examinat Vico
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mercatus, vt nihil amplius deſiderari poſsit. </
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>
<
s
>Quanquam & illud ego noto ob viri auctoritatem,
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etiam ab eo tertij erroris inſimulatum fuiſſe M. Tullium quia ſtatuerit in diſciplina Peripatetica,
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animum è quinta quadam eſſentia conſtitutum quæ ab elementis diſcreta ſit,
<
expan
abbr
="
tanquã
">tanquam</
expan
>
nullibi re
<
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/>
periatur. </
s
>
<
s
>Nos autem id optimè ex Ariſt. </
s
>
<
s
>expreſſum dicimus, vbi è calore illo, non quidem igneo,
<
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conflatum eſſe teſtatur animum ipſum, ſed ex eiuſmodi qui proportione ſtellarum elemento re
<
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ſpondeat. </
s
>
<
s
>Ergo cùm Simplicio dicemus entelechiam ita
<
expan
abbr
="
nuncupatã
">nuncupatam</
expan
>
, quod
<
foreign
lang
="
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">ἓντέλειον ἔχει</
foreign
>
, ideſt,
<
lb
/>
vnum perfectum continet. </
s
>
<
s
>vel quòd
<
foreign
lang
="
grc
">ἓχει τὸ ἐντελὲς</
foreign
>
, ideſt, habet perfectionem. </
s
>
<
s
>aut quia
<
expan
abbr
="
quęq́
">quęque</
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>
.
<
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/>
</
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>
<
s
>res per actum conſecuta fuerit quòd vna ſit, atque illa quidem perfecta, aut continuatio perfe
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ctionis, ideſt, habitus ſecundum
<
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="
perfectionẽ
">perfectionem</
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>
ſeu poſſeſsio finis. </
s
>
<
s
>Quicquid ſit, iudicio noſtro no
<
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tat aliquid cuius ipſa ſit, non quidem vt pendeat ab illo, ſed alicuius, quod
<
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abbr
="
cõtrà
">contrà</
expan
>
pendeat ab ipſa:
<
lb
/>
ita vt habitudo hæc ſit potius
<
expan
abbr
="
ſecundũ
">ſecundum</
expan
>
nos, quàm
<
expan
abbr
="
ſecundũ
">ſecundum</
expan
>
<
expan
abbr
="
naturã
">naturam</
expan
>
;
<
expan
abbr
="
ſiquidẽ
">ſiquidem</
expan
>
natura, vt
<
expan
abbr
="
dictũ
">dictum</
expan
>
eſt, or
<
lb
/>
dinat
<
expan
abbr
="
imperfectũ
">imperfectum</
expan
>
ad
<
expan
abbr
="
perfectũ
">perfectum</
expan
>
, & vult
<
expan
abbr
="
imperfectũ
">imperfectum</
expan
>
à perfecto pendere
<
expan
abbr
="
tanquã
">tanquam</
expan
>
ſine ipſo
<
expan
abbr
="
nõ
">non</
expan
>
ſit, id
<
expan
abbr
="
qd
">quod</
expan
>
</
s
>
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