Buonamici, Francesco
,
De motu libri X
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archimedes
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tum à termino non diſiungi. </
s
>
<
s
>Et rationes adduntur. </
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>
<
s
>Si calefactio differat à calore; cùm vtraque
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<
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marg1126
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<
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producantur, quæritur, quemadmodum calefactio producatur, aut enim per ſe, id verò fieri ne
<
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quit; nihil enim ſeipſum producit, aut ex ſeipſo producitur, aut per alium motum. </
s
>
<
s
>Neque
<
expan
abbr
="
etiã
">etiam</
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>
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ſic. </
s
>
<
s
>tùm, quòd motus in infinitum repetendi forent; tùm etiam quòd per calefactionem produ
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lb
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ceretur. </
s
>
<
s
>ſiquidem ignis actio ſit calefactio. </
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>
<
s
>Et duæ calefactiones igitur. </
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>
<
s
>Et duo quoque calores;
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quandò calefactio quæque eſt productio caloris & ſingulæ ſingulorum. </
s
>
<
s
>
<
expan
abbr
="
Idq́ue
">Idque</
expan
>
clarius de latione
<
lb
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concluditur. </
s
>
<
s
>Nam latio, aut per lationem produceretur, aut per alium motum. </
s
>
<
s
>Neque ſanè
<
lb
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producitur per lationem: quandoquidem & in lationibus daretur proceſſus in infinitum, & la
<
lb
/>
tio produceret quæ tamen non numeratur in agentibus. </
s
>
<
s
>Neque item producitur per alium mo
<
lb
/>
tum; quia cęteris poſterior eſſet, quibus tamen prior eſſe demonſtratur. </
s
>
<
s
>
<
emph
type
="
sup
"/>
a
<
emph.end
type
="
sup
"/>
Differret item à cale
<
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/>
<
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n
="
marg1127
"/>
<
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factione calor vel ſpecie, vel numero: nec quidem numero; cùm accidentia ſolo numero diffe
<
lb
/>
rentia in eodem ſubiecto non conſiſtant. </
s
>
<
s
>hîc verò ſit idem vtriuſque ſubiectum. </
s
>
<
s
>Neque item
<
lb
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ſpecie; quippe quòd eadem ad numerum ſint vtriuſque principia & ignis & forma &
<
expan
abbr
="
ſubiectũ
">ſubiectum</
expan
>
.
<
lb
/>
</
s
>
<
s
>Adde quòd eadem eſt ratio poteſtatis actuoſæ ad calefactionem, ſicuti caloris in igni ad calorem
<
lb
/>
qui eſt in eo quod calefit. </
s
>
<
s
>Ergo à permutata proportione, eadem eſt ratio poteſtatis actuoſæ ad
<
lb
/>
calorem, qui eſt in igni; & calefactionis ad calorem in re patibili. </
s
>
<
s
>Sed eadem eſt poteſtas actuoſa
<
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/>
<
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marg1128
"/>
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& calor. </
s
>
<
s
>Nec igitur in re patibili calefactio differet à calore. </
s
>
<
s
>Eadem verò ſunt poteſtas agendi
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& calor in igni, vt ex vtriuſque definitione conſtat, vtraque enim ſunt principia per quæ ignis
<
lb
/>
calefacit. </
s
>
<
s
>Tùm etiam quia ſi non eadem fuerint, & reipſa diſtinguantur; concipiamus ea ſegre
<
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/>
gata; poterit & non poterit ignis calefacere. </
s
>
<
s
>poſito enim alterutro actio conſequetur; ſiquidem
<
lb
/>
vtraque principia ſint ad agendum idonea. </
s
>
<
s
>non poterit item agere, quia ſic aut ſine poteſtate
<
lb
/>
actuoſa aget, aut ſine calore. </
s
>
<
s
>Hæc quidem illi prædicant. </
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>
<
s
>Verùm ego nunquam probare poſſem,
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lb
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quòd motus ſit abſoluta quædam res à forma, quia ſemper in ipſo motu eſt aliquod
<
expan
abbr
="
factũ
">factum</
expan
>
quod
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lb
/>
eſt pars formæ (de generatione ſubſtantiæ nihil in pręſentia loquor, nam dubitatur adhuc, an
<
lb
/>
eius partes ſint forma, quin potius an habeat partes) & actus ille qui conſtituit motum in acci
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dente, eſt acquiſitio formæ quæ fit paullatim, cùm ſit diuidua. </
s
>
<
s
>Neque crediderim motum in
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lb
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quanque rationem cadat, ex eorum genere ſimpliciter eſſe quę ſe reſpiciunt: nam quanuis reſpi
<
lb
/>
ciat agens & patiens, & ad quendam finem dirigatur, neque id motui conuenit abſolutè,
<
expan
abbr
="
ſiquidẽ
">ſiquidem</
expan
>
<
lb
/>
nullus ſit finis motus eius qui eſt præter naturam, & aliqua ſit natura motus extra
<
expan
abbr
="
habitudinẽ
">habitudinem</
expan
>
<
lb
/>
vt forma fluens, aut ipſe fluxus. </
s
>
<
s
>Non igitur motus à forma reipſa ſeparatur, neque ſimpliciter
<
lb
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eſt ad aliquid. </
s
>
<
s
>Neque illud placet, quòd motus idem ſit pęnitus àc forma & terminus. </
s
>
<
s
>Tantum
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/>
<
arrow.to.target
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marg1129
"/>
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enim abeſt, vt id ſit verum, vt omnium abſurdiſsimum ſit habendum. </
s
>
<
s
>proptereà quòd eadem res
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lb
/>
calida eſſet, dum incaleſceret, itaque eam moueri non oporteret, quòd eſſet id iam ad quod &
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lb
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vult, & peruenire conatur. </
s
>
<
s
>Hoc loco à viris doctiſsimis occurritur hunc in modum. </
s
>
<
s
>Cùm di
<
lb
/>
citur, idem eſſe motum & terminum ad quem, quæ eſt forma, accipi idem re,
<
expan
abbr
="
nõ
">non</
expan
>
autem ratione.
<
lb
/>
</
s
>
<
s
>Prætereà formam conſiderari dupliciter vel vt terminum vniuerſi motus, vel vt id quod per to
<
lb
/>
tum motum acquiritur. </
s
>
<
s
>ac formam quidem vt terminum motus vniuerſi, idem eſſe negant, cum
<
lb
/>
motu, ſed eam quę in toto motu comparatur, idem re eſſe cum motu fatentur. </
s
>
<
s
>Veruntamen hęc
<
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/>
non ſunt ſatis ad explicandam quæſtionem. </
s
>
<
s
>vtar hîc ego eductione per tria. </
s
>
<
s
>Proptereà quòd ni
<
lb
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hil de generatione dicitur in qua forma eſt præcipuè, atque illa quidem verè terminus. </
s
>
<
s
>Secundò
<
lb
/>
accipitur forma non propriè, vt eam conſueuit vſurpare Ariſtoteles: itaque nihil docetur de for
<
lb
/>
ma propriè dicta: neque dubitationes de ipſa factæ explicantur. </
s
>
<
s
>etenim quid de hac forma di
<
lb
/>
cendum? </
s
>
<
s
>Nanque illa eſt forma apud Ariſtotelem
<
emph
type
="
sup
"/>
b
<
emph.end
type
="
sup
"/>
quę eſt vltimum motus continuati, & non
<
lb
/>
<
arrow.to.target
n
="
marg1130
"/>
<
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interrupti. </
s
>
<
s
>ipſi verò accipiunt formam in toto motu extentam. </
s
>
<
s
>Tertiò permutant quæſtionem,
<
lb
/>
quia quæritur de termino motus. </
s
>
<
s
>ipſi verò decernunt de forma quæ non eſt terminus talis mo
<
lb
/>
<
arrow.to.target
n
="
marg1131
"/>
<
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/>
tus. </
s
>
<
s
>Inſuper ſi terminus in toto motu accipiatur, vt in accidente fieri poſſe videtur, quòd ibi ſit
<
lb
/>
calidum in primo & ſecundo gradu; aut accipitur actu terminus, & finitus, & ſic non eſt motus,
<
lb
/>
vel ipſi finis re vera imponatur propter obicem quendam, vel mens aliquem in motu terminum
<
lb
/>
figat: nanque ita cogitatur, àc ſi quies adſit, aut eſt poteſtate terminus, & vt in linea
<
expan
abbr
="
punctũ
">punctum</
expan
>
<
expan
abbr
="
vniẽs
">vniens</
expan
>
.
<
lb
/>
</
s
>
<
s
>
<
expan
abbr
="
ideoq́
">ideoque</
expan
>
. </
s
>
<
s
>eſt ambiguè terminus. </
s
>
<
s
>Etſi verum eſt id quod docuit Ariſtoteles: nihil genitum eſſe, quin
<
lb
/>
antè gigneretur; & antequam ſit primus gradus: neſcio videre, quomodo ibi ſit terminus &
<
lb
/>
forma, nihilominus adeſt mutatio. </
s
>
<
s
>Rem igitur vlterius diducendam eſſe puto, ſi ad ſtateram re
<
lb
/>
uocanda ſit. </
s
>
<
s
>Ac primùm, ne nos decipiat ambiguum, explicandum quid ſibi velit in præſentia
<
lb
/>
re ac ratione diſtingui. </
s
>
<
s
>neque enim conſimiliter ab omni philoſophorum ſecta capi ſolent. </
s
>
<
s
>Ete
<
lb
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nim res nonnunquam pro ſubiecto ſingulari, & vt aiunt, ſuppoſito ſumitur. </
s
>
<
s
>ex quo calor & ſca
<
lb
/>
brities meæ manus vnum & idem re ſunt, capillorum
<
expan
abbr
="
oculorumq́
">oculorumque</
expan
>
. </
s
>
<
s
>nigrities re diuerſa. </
s
>
<
s
>Res item
<
lb
/>
ſignificat eſſentiam. </
s
>
<
s
>proptereà quantum, & ſi eſt in ſubiecta ſubſtantia, res eſt à
<
expan
abbr
="
ſubſtãtia
">ſubſtantia</
expan
>
diuerſa.
<
lb
/>
</
s
>
<
s
>
<
expan
abbr
="
Conſimiliq́
">Conſimilique</
expan
>
. </
s
>
<
s
>modo ratio eſt ipſamet eſſentia: quocirca forma & materia; necnon priuatio & ma
<
lb
/>
teria ratione & eſſentia ſeiunguntur: ſed forma & priuatio reipſa ſeparantur. </
s
>
<
s
>Nam bis materia </
s
>
</
p
>
</
chap
>
</
body
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</
text
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</
archimedes
>