Buonamici, Francesco
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De motu libri X
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181 - 210
211 - 240
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331 - 360
361 - 390
391 - 420
421 - 450
451 - 480
481 - 510
511 - 540
541 - 570
571 - 600
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691 - 720
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781 - 810
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incomplexa ſint principia, ſaltem remota demonſtrationis & cognitionis aſſerere, mea quidem
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ſententia, non licet,
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a
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& duo prima illorum genera facimus. </
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<
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>cognitionis inquàm & cognitionis &
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eſſe ſimul ea quæ ſint principia ſolius eſſe, nulla ſtatuimus, quod quidam aiunt:
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b
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quippe qui le
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gerimus apud Ariſtotelem,
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c
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tum denique id concretum eſt ex aliquibus rebus cognoſci, cum ex
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quib. & quot conſtet, teneatur. </
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<
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>Igitur omnia è quibus aliquid conſtat, ſunt principia cognitio
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nis eius, nam quanuis ex illo ordine videatur eſſe materia, poſtea docebimus, etiam materiam,
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vbi fiat intelligenda, principium cognitionis euadere. </
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<
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>Principia verò cognitionis tantum illa
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ſunt, quæ nob. </
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<
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>nota ab Ariſtotele ponuntur; ſiue ea ſint effectus proprij & per ſe, è quibus vt an
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tecedentibus demonſtratio ſtruitur à ſigno, & quorum facto quodam gyro mentis, quem regreſ
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ſum, ſeu circulum dicunt; intelligitur cauſſa ope demonſtrationis ipſius propter quid eſt. </
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<
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>Sine
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etiam ſint alia adiacentia & comitantia rei. </
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d
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Siquidem nil vertet, opinor, ea quæ ſunt nota nobis
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promiſcuè &
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ab omnibus ſcientiis vſurpari, veluti de motu dictum eſt,
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e
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quarum om
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nium proprius non poteſt eſſe motus, cùm toto genere diſtinguantur, veluti naturalis & mathe
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matica. </
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<
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>demonſtrationes autem ipſius quod eſt aut eiuſdem ſint ſcientiæ, quę docet cauſſam,
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f
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aut
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vbi vna ad alteram ſe habeat, vt inferior ad ſuperiorem. </
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>Quapropter hoc principiorum genus
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ab altero ſeparatur, quia non obtinet vim cauſſæ. </
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>Secundum genus principiorum omne genus
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cauſſæ complectitur: quandò omnes cauſſę generatim in demonſtrationibus aſſumi queunt, ſed
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præcipuè pertinet ad interna principia quæ ſunt materies & forma: quod tibi qui iam analytica
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tractaſti pluribus
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nõ
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exponam,
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g
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nec in eo morabor quòd principia cognitionis virtute ſolum in
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demonſtratione contineantur, principia verò rei comprehendantur actu; largior ero in aſſumen
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dis principiis cognitionis, & ſi quando opus fuerit, vt in demonſtratione quòd eſt, etiam nota no
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bis vſurpabo. </
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>Quæcunque tamen principia ſint, idcirco principia ſunt, quia non requiritur
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demonſtratio ſimpliciter in ea methodo, in qua ponuntur: licet in alia quandoque
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ri</
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queant, vt ſi principia fuerint methodi ſubalternę: nil enim prohibet, quo minus habeant cauſ
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ſas ſuperiores, per quas oſtendantur. </
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<
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>Verùm in ea methodo, cuius principia ſunt, vt aliis modis
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manifeſta ſumuntur. </
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<
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>Modi verò multi ſunt, ac ſi generales omnium modos recenſere libeat,
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quibus principia tùm in philoſophia contemplante, tùm in agente, ac demum in ſcientiis, & arti
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bus
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percipiũtur
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&
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cognoſcũtur
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ex Ariſtotele recenſebo & explicabo,
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h
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aliquot alij ſanè indican
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tur; ſed nihil de illis ſpeciatim dicitur. </
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>Vnus eſt qui ſolum reſpicit eam philoſophiæ partem,
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quæ poſita eſt in agendo, eſt verò per conſuetudinem: quando nimirum bene maléue agendo ſic
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aut aliter aſſueuimus, & ex actionis illius frequentia contrahimus habitum, quo ſic aut aliter iu
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dicare cogimur, vt qui furando ſæpius euaſit in furem, furtum iudicat bonum, & hoc illi veluti
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principium eſt conſuetudine partum furtum eſſe bonum. </
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<
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>Reliqui modi in omne methodorum
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genus conuenire poſſunt vt inductio, qua plurium ſingularium ſimilitudo colligitur,
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conſimi-liq.
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lique</
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modo ſenſus. </
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<
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>Nanque inductione percipimus, ſi ab æquis æqua demantur, æqua eſſe quæ
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ſuperſunt, ſenſu cognoſcimus aquam eſſe frigidam, & primas primorum corporum qualitates.
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</
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<
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>Aliis quoque modis principia noſcuntur quos Ariſtoteles non exprimit. </
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>Sed optimè Auerroes,
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optimè item Euſtratius enuclearunt. </
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<
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>Auerroes inquiens ſignificari vias illas, quæ nullam vim af
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ferunt menti, vt diuiſionem, id quod etiam docuit Ariſtoteles,
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i
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cùm teſtatus eſt ea, quæ ſunt no
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ta natura, nobis autem ignota, fieri nobis perſpicua diuidendo & reſoluendo illa quæ nobis per
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ſpicua ſunt. </
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<
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>Additur item ſyllogiſmus quem vocant hypotheticum per naturam, in quo nulla
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extat vis dicti de omni, aut nullo, ſed neceſsitas ſola conſecutionis, tùm quoque exemplum.
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</
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<
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>præterea ſi vera de vſu dialecticę prædicat Ariſtoteles,
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k
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ad idem valebunt arma dialectica. </
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<
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>Nam
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præter cętera multum confert dialectica ad inuentionem principiorum, quę ſcientię ſibi ſumunt.
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</
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<
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>Valet item ad hoc definitio principiorum, vt frigoris & caloris: quod item Socrates approbauit
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in principiis exquirendis, imò excogitauit. </
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>Nam duo ſunt quæ Socrati iure proprio tribui poſ
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ſunt,
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l
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inductiue orationes, & definitionum vſus generatim. </
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<
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>vtraque autem ad ſcientiæ principia
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conferunt. </
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<
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>Magna etiam vis eſt experientiæ quæ naſcitur ex memoria rerum quas ſenſus ſemel
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atque iterum ſuppeditat: nanque ex repetita ſenſione memoria propagatur: multæ verò eiuſ
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dem rei memorię
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poteſtatẽ
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vnius experientiæ faciunt,
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m
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ex experimentis verò primorum prin
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cipiorum cognitio gignitur. </
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Itaq.
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generatim id ab Ariſtotele pronunciatum. </
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Principia quæ ſe
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vnum quodque ſunt, experimenti eſſe tradere:
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o
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vt puta, aſtrologicę diſciplinę principia
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ex aſtrologica experientia colliguntur: nanque obſeruatis apparentibus quantum ſatis eſt, inuen
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tę ſunt aſtrologicę demonſtrationes
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. </
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<
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>modo principia ſe habent in alia
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ſcien
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tia vel arte. </
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<
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>Itaque experimentum ea ſubminiſtrat, quę verè inſunt in rebus quorum ſi nihil
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omiſſum fuerit, in promptu erit illa demonſtrare, quę demonſtrationem recipiunt, cuius verò
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non eſt demonſtratio ſuapte natura, cuiuſmodi ſunt principia quæ nos hoc ipſo tempore tracta
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mus, ea manifeſta facere. </
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<
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>Quamobrem monente Ariſtotele plurimum poteſt in ſcientiæ prin
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cipiis ſtatuendis experientia. </
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<
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>Quo miror magis hoc caput ab Auerroe prætermiſſum. </
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<
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>Niſi cum </
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