Buonamici, Francesco
,
De motu libri X
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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
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661 - 690
691 - 720
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751 - 780
781 - 810
811 - 840
841 - 870
871 - 900
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<
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">ἁπαν ἀεὶ συν́θετόν, καὶ ἐστι μὲντοι τὲ γινόμενον, ἐστι δέ τι ὃ τοῦτο γὶνεται, καὶ τοῦτο διττ̂ὸν ἢ γὰρ τὸ</
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<
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">ὑποκείμενον ῆ̀ το ἀντικείμενον</
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. </
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<
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>“Quare patet ex dictis, quòd omne fiens ſemper eſt compoſi
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tum, & eſt ſanè fiens & eſt aliquid quod hoc (ſcilicet fiens) fit & hoc (ideſt fiens) duplex, aut
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enim ſubiectum, oppoſitum.” eſt autem oppoſitum, vt mox docet Ariſtoteles, ipſa priuatio.
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<
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>Vides igitur, vt optimè ſecum congruant dicta Ariſtotelis. </
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<
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>Obiectionis autem ex dictis ita diluun
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tur, cùm enim dicitur: Materiam eſſe ingenitam intelligitur de generatione propriè dicta, & de
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prædicatione formali, non de generatione communiter, cùm ſucceſsiuè capit formas oppoſitas,
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nec de prędicatione cauſſali. </
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<
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>Deinde cùm opponitur, vbi compoſitum eſt, ibi terminum eſſe ge
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nerationis, terminus autem non generatur. </
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<
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>ineſt in argumento fallacia à ſecundùm quid ad ſim
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pliciter: aſſumitur enim compoſitum eſſe iam, & terminum generationis, ac quod eſt non gene
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rari, quod ſanè verum eſt, poſtquàm eſt, & inde ſimpliciter efficitur nullo pacto generari, quod
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falſum eſt: nanque tum generatur, quando non eſt, & compoſitum & terminus ita generantur,
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licet etiam dicere, in argumento contineri fallaciam per accidens, ſiquidem eodem inſtanti ſit ter
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minus & compoſitum, terminus autem ſit forma quæ non generatur. </
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<
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>Ita quoque cùm argu
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mentantur: fieri & factum eſſe diſtingui, compoſitum verò eſſe factum; & concludunt ſimpli
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citer ipſum non fieri, decipiuntur in hoc; nam compoſitum, & factum eſt, & fit interdum, & tunc
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eſt, cùm
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eſt, nec amplius generatur, generatur verò tùm, dum non eſt, & cùm materia pro
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mouetur ad formam. </
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<
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>Sed opinor, hos fallit ea vox, compoſitum, quæ videtur ſignificare actum
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qui ſanè tunc eſt, cùm generatio completa eſt: neque vident dici compoſitum quod propriè ſi
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gnificat actum, ob penuriam nominis poteſtatem ſignificantis: quare felicius apud Gręcos am
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biguo exprimitur
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, quod tranſumi poteſt ad ſignificandum poteſtatem & actum.</
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b 1. de Cę
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lo.</
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H</
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A</
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B</
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a 7. Met.
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T. 23.</
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C</
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D</
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b 1. Phyſ.
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Tt. 64. 65.
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T. 82.</
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c 1. Phyſ.
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T. 64.
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T. 58.</
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E</
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F</
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Quo pacto formę producantur, & variæ philoſophorum ſententię recenſentur.
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<
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>Cap. </
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<
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>XXVIII
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.</
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>VERVMENIMVERO quæ nos antè accepimus, anſam prębent nobis valde dubitandi,
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quemadmodum formæ producantur: negatum enim eſt, eas aliquid requirere quod eo
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rum pars ſit, quod ſanè aliquibus fieri non poſſe viſum eſt neſcientibus ea dempta conditione
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docere, quemadmodum formę prodeant in actum, quin aliquid abſurdi conſequatur. </
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<
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>Ergo non
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nulli formæ aliquid tanquam partem ſupponi, ſic perſuadere conati ſunt. </
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<
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>Primùm quidem
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quòd eſſet formę creatio, ideſt, ex nihilo productio quam explodi ſcimus ex vniuerſa Peripateti
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corum ſchola. </
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<
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>Deinde quoniam productio formæ non eſſet naturalis: cùm enim quod natu
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rale eſt, debeat habere principium intrinſecum ſuæ motionis, hoc autem aut fit materia, aut ipſa
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met forma, materia verò extrinſeca ſit, quippe quæ ſeparetur à forma. </
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<
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>Ergo formam aliquo pa
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cto requiri neceſſe eſt. </
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<
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>Demonſtratur item 6. Phyſ. in omni generatione eſſe aliquid facti,
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<
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>confirmatur 9. Met.
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a
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vt credas etiam formæ partem præcedere antequàm generatio
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.
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Adde & auctoritatem Ariſtotelis,
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b
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qui teſtatur à natura fieri in quoruncunque materia eſt ali
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qua pars formę quæ ſic mouet materiam, ſicut mouetur ab extrinſeco. </
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<
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>Alij in materia ponunt
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rationem quandam quam ſeminalem vocant, per quam redditur idoneam ad recipiendam hanc
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formam, aut illam, ſicut in vtero fœminæ adeſt materia in qua vis ineſt ſeminis propterquam eſt
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in potentia ad recipiendam formam equi, aut leonis, ſed quod dictum eſt ſæpius ex 8. Met.
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c
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me
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auertit ab illa prima ſententia: nam ſi foret forma partibilis, & materia vltima non eſſet idem
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cum forma. </
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<
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>Ab hac verò me diſtrahit quòd vis ſeminis eſt duplex, actuoſa, aut patibilis, actuo
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ſa quidem obtinet inſtar formæ, patibilis autem eadem eſt cum ipſamet materia, quare etiam, aut
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aliquid formæ præcedere in materia fatebuntur, quod tamen inficiantur; aut nulla eſt hæc ratio
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ſeminalis in materia. </
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<
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>Nec obſtant ea quę oppoſita fuerunt: nam cum obiicitur formam iri crea
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tum. </
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<
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>Reſpondeo ſufficere, ſi præceſſerit materia in qua ineſt forma, tanquam in potentia patibi
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li, & ſi actu præcedat in efficiente. </
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<
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>Prætereà, cùm inquiunt, fore violentam, non autem natu
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ralem formæ productionem, aſſero ad
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rationem motus naturalis ſufficere, ſi adſit prin
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cipium patibile: nam motus naturalis, non quidem à mouente definitur, ſed à propenſione prin
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cipij patibilis: hoc autem ſuo loco planius intelligetur. </
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<
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>Nos item pluribus anteà docuimus, illa
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genita partem quidem eſſe formæ, verùm non formam, ſed materiam. </
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<
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>Quod verò attinet ad au
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ctoritatem acceptam de 7. Met. aimus formam ibi non accipi eſſentiam, aut eſſentiæ partem, ſed
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vim ab efficiente
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, qua mouetur æquè àc ſi præſens eſſet efficiens: non ſecus atque eue
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niat in iis quæ ſpontè agitantur ſiue accidens ſit & inſtrumentum efficientis, ſiue etiam rei pars
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aut conſequens formam. </
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<
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>Sed hæc quidem ſatis ad obiecta; verùm ad inuenienda ortus princi
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pia non ſatis, quòd videtur hęc quæſtio reuocare in
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originem formarum de qua &
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antiqui, & iuniores cùm Græci, tùm Latini multa, atque illa
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egregia
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, ideò
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nos
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non grauabimur, hæc
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pro neceſsitate loci ſubſcribere. </
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<
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>Hæc ergo de origine </
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