Buonamici, Francesco
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De motu libri X
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421 - 450
451 - 480
481 - 510
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dam, hanc verò præparatiouem fieri aſsiduo affectionum incremento, vſque dum ad ſummam
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perfectionem euaſiſſent: tum enim ad formam quoque ſubſtantiæ prouentum eſſet. </
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<
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>Etenim
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perfectionem illam forma neceſſariò conſequitur, nec vnquàm poſteà deſerit. </
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<
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>Attamen illud mi
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hi difficultatem affert,
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ſic agens, non quidem per ſe faceret, ſed afficeret ſolùm, & ſic actus
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non ab actu, neque ſimile à ſimili per ſe produceretur. </
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<
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>Nam, quod obiiciebat Scaliger, minus
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placet: exiſtimabat enim ſi eductio eſſet eiuſmodi apparatus; fore, vt forma eſſet diuidua: eſt
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enim talis apparatus motus quidam: fit ergo particulatim. </
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<
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>nil enim valet hoc ex noſtra ſenten
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tia, qui diuiſionem illam non quidem formæ, ſed materiæ tribuimus. </
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<
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>Sed quoniam apud illum
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fortaſſe ratio valebit, qui non ita ſentiet, quemadmodum nos, hæc item ſubſcribamus, appara
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tum illum eſſe præuiam affectionem, & mutationem ſecundùm qualitatem. </
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<
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>Nunc cętera ſpe
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ctemus quibus Fernelium vrget idem. </
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<
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>Scaliger concludens in præparatione illa non poſſe ineſ
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ſe perfectionem: nam perfectio poſt illam eſt, quippe forma: ipſa enim ſola
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eſt, non
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autem ſummum illud accidentium incrementum. </
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<
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>Hæc quidem ille, ſed perfectionem dixiſſe
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videtur in ſuo genere Fernelius, & noluiſſe ſignificare
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quę facta res eſt, ſed
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σιν</
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quæ eſt via. </
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<
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>Addit illud melius Scaliger formam non comitari illi perfectioni, ſed eius
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quoque perfectionem eſſe, & ſic antecedere quemadmodum ſatelliti principem, verùm fac co
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mitari eſſe idem àc mox ab illa ſumma accidentium perfectione extare falſum id Ariſtotelis qui
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dem ſententia. </
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<
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>Nam generans dat prius formam, dein conſequentia formam, & ignis prius ge
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nitus eſt, pòſt manet in loco ſuperiore. </
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<
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>Pręterquamquòd mox audiemus, quæ'nam ſit Ariſto
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telis ipſius germana ſententia à quà longè, meo quidem iudicio, abſunt ij qui cum Auerroë phi
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loſophantur, ad quam nos iam accingentes id accipimus.</
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G</
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a T. 13.</
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b 7. Met.
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T. 31.</
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c T. vlt.</
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A</
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B</
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C</
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a 12. Me</
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b 10. Met.
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T. 26.</
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D</
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E</
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F</
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Qui ſit animi noſtri ſenſus de productione formarum. </
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<
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>Cap. </
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>XXIX
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.</
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<
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>PRIMVM ergo ſtatuamus materiam ipſam eſſe in potentia compoſitum, quemadmodum
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materia ligni eſt poteſtate ſcamnum; quare ſæpe dictum eſt ab Ariſtotele, ipſam eſſe poteſta
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te hoc aliquid, aut hoc quantum, & propemodum ſubſtantiam,
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a
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neque vt vulgò accipitur, po
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teſtate ad formam. </
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<
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>Cęterùm ſicuti materia eſt compoſitum in potentia, ita compoſitum eſt in
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actu ex præſentia formæ; vt primùm enim adeſt forma, compoſitum eſt actu, quod eſt in puncto
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temporis & indiuiduè, ſicut etiam ipſa forma eſt indiuidua. </
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>Ex quo colligo, ipſum compoſi
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tum eſſe in potentia patibili materiæ, quia cùm ſit in potentia, efficitur in actu per tranſmutatio
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nem materiæ factam ab eo quod eſt actu, & deductionem potentiæ in actum. </
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<
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>Forma verò non
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eſt in materia; quoniam, ſi foret in ea, actu iam eſſet, non autem fieret, vt cùm in ea eſt actu, iam
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res eſt, non amplius fit, niſi fortè intelligamus, eam eſſe in potentia patibili materiæ, quoniam
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materia poteſt per tranſmutationem coniungi cum illa forma, aut quia vis agentis impreſſa fue
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rit materiæ propter quam materia ſponte moueatur ad formam, aut etiam conſeruetur in aliquo
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inſtrumento, veluti de ſemine dicunt. </
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<
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>Sed habet quòd ſit actu forma in efficiente, ſiue illud ſpe
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cie, ſeu virtute ſimile fuerit. </
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<
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>Quapropter non ſufficit ſola potentia materiæ ad efficiendum com
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poſitum, ſed opus eſt præſentia efficientis; quod, cùm ſit actu, facit, vt materia ſit actu, & hoc ſit.
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</
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<
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>Sed quoniam hoc non videtur dubitari, verùm illud requiritur, quemadmodum efficiens faciat,
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vt materia ſit actu. </
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<
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>Confugiamus ad Ariſtotelem id ſæpe nobis aperientem & confirmantem.
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</
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<
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>nanque ita dicit primum,
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b
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“quia efficiens dat
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materiæ, facit enim materiam quale ipſum
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eſt, aut actu, aut virtute perficiendo materiam, & reducendo in actum”, cùm anteà foret in poten
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tia id quod pręſtat prius afficiendo, hoc eſt, exhibendo potentiam accipiendi materiæ, tum dan
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do formam quæ ad numerum eſt eadem cum ſua, ſed præſente materia numero ſeparatur pro
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pter ſenſilis materiæ differentiam, quam alibi principium indiuidui docuimus eſſe. </
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<
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>Inde dictum
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aliquando eſt efficiens & formam ſpecie conuenire, numero autem differre: nam forma, cùm
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per ſeipſa
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ſit ſecreta à materia, additione materiæ fit diuerſa, & quę ſecundùm
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erat
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<
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eadẽ
">eadem</
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in
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">efficiente</
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, indita poſtea materię fit alia. </
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<
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>Et nequid ſcrupuli ſuperſit in animis noſtris; Ari
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ſtoteles omnem rem nobis illuſtriſsimo exemplo ponit ante oculos, accepto nimirùm ab arte, ita
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vt natura efficiat producendo, quemadmodum facit ars. </
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<
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>etenim artifex habet in mente formam
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domus, eam verò tradit lapidibus, & alij materiæ, ex qua fit domus, mouendo inſtrumenta, vt
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manum, & per manum ſerram, ſcalpellum & dolabram, atque ſic poliendo materiam, incudit
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formam. </
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<
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>ſic & efficiens ipſum circum materiam operatur eodem modo. </
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<
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>Nam quanuis dubita
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ri poſsit, an idem ſit agens afficiens materiam
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vocat Ariſtoteles Problematis, & in
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ducens
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formã
">formam</
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: quia dans
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eſt ſubſtantia, afficiens
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aũt
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eſt quale: at ſi non proximè,
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re
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motè, & præcipuè idem eſt agens vtrunque efficiens. </
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<
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>Ita fit, vt ex hoc fiat
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ex
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materia, forma verò non fit ex materia, ſed in materia. </
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<
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>Neque ob id ſequitur, ideas introduci:
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cùm id neque mentis opera fiat, ſed naturæ inſtinctu, neque ſint formę illę quæ induntur materię </
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