Buonamici, Francesco
,
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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<
archimedes
>
<
text
>
<
body
>
<
chap
>
<
p
type
="
main
">
<
s
>
<
pb
pagenum
="
5
"/>
<
arrow.to.target
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="
marg41
"/>
<
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/>
eius aſſeclis defendamus experientiam cum conſuetudine fuiſſe numeratam, quaſi idem ſint, aut
<
lb
/>
conſuetudinem experientia conſequatur, quippe quòd omnis conſuetudo poſtulet
<
expan
abbr
="
experiẽtiam
">experientiam</
expan
>
.
<
lb
/>
</
s
>
<
s
>Atqui mihi magis iudicium Euſtratij probatur aliud facientis experientiam à conſuetudine:
<
lb
/>
<
emph
type
="
sup
"/>
a
<
emph.end
type
="
sup
"/>
quoniam conſuetudo ex actione ſuboritur, experientia ex obſeruatione, & collatione plurium
<
lb
/>
<
arrow.to.target
n
="
marg42
"/>
<
lb
/>
ſingularium conſimilium, vt quòd rhabarbarum purget flauam bilem, in hoc & illo ægroto ex
<
lb
/>
perimur; nec quicquam propterea conſueuimus. </
s
>
<
s
>Quoniam verò dicere poſſes non omnem pla
<
lb
/>
nè ſed aliquam experientiam cum conſuetudine conuenire, oſtendam ego id eſſe ex euento &
<
lb
/>
fortuitò, non neceſſario & per ſe, quando multæ ſunt conſuetudines, quæ ſine vlla aduerſione,
<
lb
/>
ſenſu notitiaúe contrahuntur, veluti quòd ſibi quiſpiam vellicet barbam, aut curuus incedat, ſine
<
lb
/>
illis verò nulla experientia
<
expan
abbr
="
cõſtare
">conſtare</
expan
>
poteſt, quid
<
expan
abbr
="
.n.
">enim</
expan
>
obſecrò experimenti facies, niſi aduerteris? </
s
>
<
s
>quid
<
lb
/>
aduerteris, niſi noueris aut ſenſeris? </
s
>
<
s
>Hæc quidem omnia, quæ nuper commemorauimus
<
expan
abbr
="
princi-piorũ
">princi
<
lb
/>
piorum</
expan
>
<
expan
abbr
="
notitiã
">notitiam</
expan
>
faciunt, offerentia terminos menti, quos ſimulac ipſa
<
expan
abbr
="
contẽplata
">contemplata</
expan
>
fuerit, ita eſſe certiſ
<
lb
/>
ſimè cognoſcit & maximè credit, & ad eorum normam refert omnia, quæ conſequuntur. </
s
>
<
s
>Sed
<
lb
/>
cum è principiis rerum nonnulla ſint euidentia, neque præmonſtratorem poſtulent, alia recon
<
lb
/>
dita ſint & ignota nobis ea quæ paulò ante recenſuimus, omne principiorum genus amplectun
<
lb
/>
<
arrow.to.target
n
="
marg43
"/>
<
lb
/>
tur, ſiue notum ſit nobis ſiue ignotum. </
s
>
<
s
>Verumenimuero conſilium noſtrum eſt in naturalis ſcien
<
lb
/>
tiæ veſtibulo conſtituere illa quæ ſine acri ratione noteſcunt, & in notis nobis
<
expan
abbr
="
collocãtur
">collocantur</
expan
>
, ſiue ſint
<
lb
/>
poſteriora, ſeu priora natura, quæ de domo quicunque afferre ſolet, aut paucis admonitus à præ
<
lb
/>
ceptore, admittere; quæ in ſenſu & experientia poni dicimus, & accipi ita eſſe ſolum, quia ſcili
<
lb
/>
cet nulla eorum cauſſa afferatur. </
s
>
<
s
>Quocirca dictum quoque eſt ab Ariſtotele
<
emph
type
="
sup
"/>
b
<
emph.end
type
="
sup
"/>
quòd ita ſit, eſſe
<
lb
/>
<
arrow.to.target
n
="
marg44
"/>
<
lb
/>
principium, non illud ſanè, quod legitur 2. Poſt.
<
emph
type
="
sup
"/>
c
<
emph.end
type
="
sup
"/>
& eſt in numero quæſtionum, quod falsò non
<
lb
/>
<
arrow.to.target
n
="
marg45
"/>
<
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/>
nulli Ethicorum interpretes opinantur; ſed id, quod numeratur in præcognitis. </
s
>
<
s
>Etenim prin
<
lb
/>
cipia ſic prænoſcuntur, quòd ſunt. </
s
>
<
s
>In phyſicis autem à ſenſu, & experientia trahunt originem,
<
lb
/>
his verò nititur inductio, quæ principiis proximè terminatur; vnde miniſterio facultatis ſentien
<
lb
/>
tis opera mentis ſuccedit. </
s
>
<
s
>Hinc pendet vniuerſa fides, quę demonſtrationibus habetur, quia per
<
lb
/>
ſe credunt, atque ita, vt cæteris, quæ deducuntur ab ipſis, fidem communicent: neque enim cauſ
<
lb
/>
ſa vlla eſt, cur vera ſint: ſed quod ita principiorum termini ſe habent, vt aut indiſſolubili vincu
<
lb
/>
lo connectantur, aut quòd alter alterius rationem compleat. </
s
>
<
s
>Ideo noſcimus & credimus, quia
<
lb
/>
nouit mens eorum terminos,
<
expan
abbr
="
vtroſq.
">vtroſque</
expan
>
ſenſu indicante, atque ita certò vt de illorum connexione
<
lb
/>
non dubitet. </
s
>
<
s
>Neque enim volumus eſſentialem illam connexionem quam aiunt imitatores
<
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/>
<
arrow.to.target
n
="
marg46
"/>
<
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/>
Auerrois, in vno indiuiduo percipi, aut ab vna inductionis particula ſignificari, ſed inductione
<
lb
/>
iam abſoluta, vt conuenit, quæ illic terminatur, vnde non ſuccurrit aliquod indiuiduum aliter
<
lb
/>
ſe habens:
<
emph
type
="
sup
"/>
d
<
emph.end
type
="
sup
"/>
mentem protinus illam connexionem eſſentialem perſpicere: ob
<
expan
abbr
="
eamq́
">eamque</
expan
>
. </
s
>
<
s
>rem melius
<
lb
/>
<
arrow.to.target
n
="
marg47
"/>
<
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/>
affecti ſumus ad principia, quàm ad ea, quæ per demonſtrationem concepimus. </
s
>
<
s
>Sed enim, quia
<
lb
/>
primus eorum exortus eſt à ſenſu, ipſi verò præſentantur confuſæ quædam ſpecies, & inhęrentia
<
lb
/>
cum ſubiectis, quibus inhærent, vt riſus compos in ſubſtantia, & in linea punctum, atque in ſub
<
lb
/>
ſtantia ſenſili principium motas. </
s
>
<
s
>Tum etiam, quòd tametſi incomplexa ſunt principia cogni
<
lb
/>
tionis, ſunt tamen remota: pronunciata verò & propoſitiones ſunt proxima principia cognitio
<
lb
/>
nis, & demonſtrationis; ex hoc efficitur, vt non incomplexa pro principiis ab Ariſtotele ſtatuan
<
lb
/>
tur; ſed ſub forma hypotheſeon, neque quòd ſint ſimpliciter, vt plurimum pronunciamus; ſed
<
lb
/>
vt inhærentia ſumimus, vbi eſſe adiacet, & prędicatur. </
s
>
<
s
>Itaque non dicimus ſæpius eſſe motum,
<
lb
/>
ſeu multitudinem, neque item eſſe naturam; quoniam hæc ſine ſubſtantia ſenſili non exiſtunt,
<
lb
/>
ſed ita pronunciamus. </
s
>
<
s
>
<
emph
type
="
sup
"/>
e
<
emph.end
type
="
sup
"/>
Omnia aut quædam moueri: multa eſſe ea, quæ ſunt ſiue genere, ſeu ſpe
<
lb
/>
<
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n
="
marg48
"/>
<
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/>
cie, aut numero, aliiſúe differentia modis. </
s
>
<
s
>ſiquidem omnes has diſtinctiones ſenſus ipſe patefa
<
lb
/>
ciat
<
emph
type
="
sup
"/>
f
<
emph.end
type
="
sup
"/>
res ſenſiles initia motus in ſeipſis habere & cętera huiuſmodi. </
s
>
<
s
>Atque hactenus de gene
<
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/>
<
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"/>
<
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/>
<
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<
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rali principiorum conſtitutione dictum ſit, ad ſpecialia deſcendamus.</
s
>
</
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B</
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<
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<
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a 2. in
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Tim.</
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>
</
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type
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<
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<
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b 1. Poſt.
<
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T. 25.</
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>
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type
="
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<
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<
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c Abuma
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zar.</
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>
</
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type
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<
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<
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C</
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</
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<
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type
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<
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<
margin.target
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d 4. Met.
<
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T. 9.</
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>
</
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<
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<
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<
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e 1. Pri. </
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<
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>ſeg.
<
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</
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<
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>3.
<
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<
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1. Eth. c. 9.</
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>
</
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type
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<
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<
margin.target
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f 8. Phyſ.
<
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Tt. 22. 26.</
s
>
</
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<
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type
="
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<
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<
margin.target
id
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g 1. Phyſ.
<
lb
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T. 71.
<
lb
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<
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1. De ortu.</
s
>
</
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<
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type
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<
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<
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h 2. Met.
<
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T. 14.
<
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<
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7. Eth. c.
<
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10.
<
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/>
<
lb
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De Mem.
<
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cap. 3.</
s
>
</
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<
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<
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i Met. T.
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26.</
s
>
</
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<
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type
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<
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<
margin.target
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D</
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>
</
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<
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type
="
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<
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>
<
margin.target
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k Phyſ. T.
<
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1.</
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>
</
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<
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type
="
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<
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<
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id
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l 1. Poſt.
<
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T. 6.</
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>
</
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<
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type
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<
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<
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m 1 Poſt.
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Tt. 5. 25.</
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>
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<
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<
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E</
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<
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<
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<
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a Zim.
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</
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<
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>Tab. </
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>
<
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>§
<
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/>
principia
<
lb
/>
<
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abbr
="
ſciẽtię
">ſcientię</
expan
>
na
<
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turalis.</
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>
</
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<
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<
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b Iand. 1.
<
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Phyſ.
<
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abbr
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q.
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>
7.</
s
>
</
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<
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<
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<
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c 1. Phyſ.
<
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T. 35.</
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>
</
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<
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<
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<
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d 10.
<
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abbr
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Grã-mat
">Gran
<
lb
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mat</
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>
. 1. Po
<
lb
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ſter. </
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>
<
s
>c. 25.</
s
>
</
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<
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type
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<
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<
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id
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e 8. Phyſ.
<
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T. 22.</
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>
</
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<
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type
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<
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<
margin.target
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f 1. Poſt.
<
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T. 30.</
s
>
</
p
>
<
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type
="
margin
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<
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<
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F</
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>
</
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<
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<
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>
<
margin.target
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g 1. Ven.</
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</
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<
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<
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<
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h 1 Eth.
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cap. 7.</
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</
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<
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<
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<
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G</
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<
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<
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<
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i 1. Phyſ.
<
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T. 3.</
s
>
</
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<
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type
="
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<
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<
margin.target
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k 1. Top.
<
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cap. 2.</
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>
</
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<
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<
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<
margin.target
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H</
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</
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<
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<
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<
margin.target
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l 8. Met.
<
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cap. 4.</
s
>
</
p
>
<
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<
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<
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m 2. Poſt.
<
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T. vlt.</
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>
</
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<
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<
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<
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n 1. Prin.
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</
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<
s
>ſeg. 2.</
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>
</
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<
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type
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<
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<
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o 1. Met.
<
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ſum. 1.</
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>
</
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<
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<
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<
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A</
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</
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<
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<
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<
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a 1. de ar
<
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te dicendi
<
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cap. 10.</
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>
</
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<
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<
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<
margin.target
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B</
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</
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<
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<
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<
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b 1. Eth.
<
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cap. 7.</
s
>
</
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<
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<
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>
<
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c T. 1.</
s
>
</
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<
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<
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<
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C</
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</
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<
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<
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>
<
margin.target
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d 8. Top.</
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>
</
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<
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<
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>
<
margin.target
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e 1. Phyſ.
<
lb
/>
T. 9.
<
lb
/>
<
lb
/>
8. Phyſ.
<
lb
/>
T. 22.</
s
>
</
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>
<
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type
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<
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>
<
margin.target
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f 10. Met.
<
lb
/>
T. 12.</
s
>
</
p
>
<
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type
="
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<
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>
<
margin.target
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D</
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>
</
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>
<
p
type
="
head
">
<
s
>
<
emph
type
="
italics
"/>
Distributio principiorum noſtrę methodi ponitur, & leuiter aliqua ad ipſa
<
lb
/>
pertinentia tanguntur. </
s
>
<
s
>Cap. </
s
>
<
s
>II
<
emph.end
type
="
italics
"/>
.</
s
>
</
p
>
<
p
type
="
main
">
<
s
>QVIA methodus omnis ex duabus partibus componitur modo ſciendi nimirùm & ſcien
<
lb
/>
tia. </
s
>
<
s
>
<
emph
type
="
sup
"/>
g
<
emph.end
type
="
sup
"/>
Neceſſe enim eſt, in quaque methodo noſcere quatenus aliquid tractandum eſt,
<
lb
/>
<
arrow.to.target
n
="
marg51
"/>
<
lb
/>
quibus viis atque rationibus confirmandum, & quo quidque loco diſponendum. </
s
>
<
s
>Scientia rem
<
lb
/>
ipſam declarante & definiente, demonſtrante, & docente; etiam methodi principia ad hęc duo
<
lb
/>
capita commodè referri poterunt; erunt enim aliqua principia, quæ modum ſciendi ſpectabunt,
<
lb
/>
nonnulla quæ ſcientiam reſpicient. </
s
>
<
s
>Verum ſicut in methodo ratio tractandi, ſeu modus ſciendi
<
lb
/>
ſcientiæ præponendus eſt,
<
emph
type
="
sup
"/>
h
<
emph.end
type
="
sup
"/>
etenim abſonum eſt vnà ſcientiam
<
expan
abbr
="
modumq́
">modumque</
expan
>
; ſciendi quærere: ſic
<
lb
/>
<
arrow.to.target
n
="
marg52
"/>
<
lb
/>
de principiis, quæ pertinent ad modum tractandi, priore loco verba faciemus. </
s
>
<
s
>Atque ea qui
<
lb
/>
dem non pauca ſunt, horum primas ſibi vendicat, cum in omni contemplatione, tùm maximè in </
s
>
</
p
>
</
chap
>
</
body
>
</
text
>
</
archimedes
>