Buonamici, Francesco
,
De motu libri X
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[Figure 21]
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eius aſſeclis defendamus experientiam cum conſuetudine fuiſſe numeratam, quaſi idem ſint, aut
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conſuetudinem experientia conſequatur, quippe quòd omnis conſuetudo poſtulet
<
expan
abbr
="
experiẽtiam
">experientiam</
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.
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</
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<
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>Atqui mihi magis iudicium Euſtratij probatur aliud facientis experientiam à conſuetudine:
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<
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a
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quoniam conſuetudo ex actione ſuboritur, experientia ex obſeruatione, & collatione plurium
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ſingularium conſimilium, vt quòd rhabarbarum purget flauam bilem, in hoc & illo ægroto ex
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perimur; nec quicquam propterea conſueuimus. </
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<
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>Quoniam verò dicere poſſes non omnem pla
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nè ſed aliquam experientiam cum conſuetudine conuenire, oſtendam ego id eſſe ex euento &
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fortuitò, non neceſſario & per ſe, quando multæ ſunt conſuetudines, quæ ſine vlla aduerſione,
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ſenſu notitiaúe contrahuntur, veluti quòd ſibi quiſpiam vellicet barbam, aut curuus incedat, ſine
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illis verò nulla experientia
<
expan
abbr
="
cõſtare
">conſtare</
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>
poteſt, quid
<
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abbr
="
.n.
">enim</
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>
obſecrò experimenti facies, niſi aduerteris? </
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>
<
s
>quid
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aduerteris, niſi noueris aut ſenſeris? </
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>
<
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>Hæc quidem omnia, quæ nuper commemorauimus
<
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abbr
="
princi-piorũ
">princi
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piorum</
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>
<
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abbr
="
notitiã
">notitiam</
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>
faciunt, offerentia terminos menti, quos ſimulac ipſa
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abbr
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contẽplata
">contemplata</
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fuerit, ita eſſe certiſ
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ſimè cognoſcit & maximè credit, & ad eorum normam refert omnia, quæ conſequuntur. </
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<
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>Sed
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cum è principiis rerum nonnulla ſint euidentia, neque præmonſtratorem poſtulent, alia recon
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dita ſint & ignota nobis ea quæ paulò ante recenſuimus, omne principiorum genus amplectun
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tur, ſiue notum ſit nobis ſiue ignotum. </
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<
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>Verumenimuero conſilium noſtrum eſt in naturalis ſcien
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tiæ veſtibulo conſtituere illa quæ ſine acri ratione noteſcunt, & in notis nobis
<
expan
abbr
="
collocãtur
">collocantur</
expan
>
, ſiue ſint
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poſteriora, ſeu priora natura, quæ de domo quicunque afferre ſolet, aut paucis admonitus à præ
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ceptore, admittere; quæ in ſenſu & experientia poni dicimus, & accipi ita eſſe ſolum, quia ſcili
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cet nulla eorum cauſſa afferatur. </
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<
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>Quocirca dictum quoque eſt ab Ariſtotele
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type
="
sup
"/>
b
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type
="
sup
"/>
quòd ita ſit, eſſe
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principium, non illud ſanè, quod legitur 2. Poſt.
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c
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& eſt in numero quæſtionum, quod falsò non
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nulli Ethicorum interpretes opinantur; ſed id, quod numeratur in præcognitis. </
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<
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>Etenim prin
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cipia ſic prænoſcuntur, quòd ſunt. </
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<
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>In phyſicis autem à ſenſu, & experientia trahunt originem,
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his verò nititur inductio, quæ principiis proximè terminatur; vnde miniſterio facultatis ſentien
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tis opera mentis ſuccedit. </
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>
<
s
>Hinc pendet vniuerſa fides, quę demonſtrationibus habetur, quia per
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ſe credunt, atque ita, vt cæteris, quæ deducuntur ab ipſis, fidem communicent: neque enim cauſ
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ſa vlla eſt, cur vera ſint: ſed quod ita principiorum termini ſe habent, vt aut indiſſolubili vincu
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lo connectantur, aut quòd alter alterius rationem compleat. </
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<
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>Ideo noſcimus & credimus, quia
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nouit mens eorum terminos,
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abbr
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vtroſq.
">vtroſque</
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ſenſu indicante, atque ita certò vt de illorum connexione
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non dubitet. </
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<
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>Neque enim volumus eſſentialem illam connexionem quam aiunt imitatores
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Auerrois, in vno indiuiduo percipi, aut ab vna inductionis particula ſignificari, ſed inductione
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iam abſoluta, vt conuenit, quæ illic terminatur, vnde non ſuccurrit aliquod indiuiduum aliter
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ſe habens:
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d
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mentem protinus illam connexionem eſſentialem perſpicere: ob
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eamq́
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. </
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<
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>rem melius
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affecti ſumus ad principia, quàm ad ea, quæ per demonſtrationem concepimus. </
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>
<
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>Sed enim, quia
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primus eorum exortus eſt à ſenſu, ipſi verò præſentantur confuſæ quædam ſpecies, & inhęrentia
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cum ſubiectis, quibus inhærent, vt riſus compos in ſubſtantia, & in linea punctum, atque in ſub
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ſtantia ſenſili principium motas. </
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<
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>Tum etiam, quòd tametſi incomplexa ſunt principia cogni
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tionis, ſunt tamen remota: pronunciata verò & propoſitiones ſunt proxima principia cognitio
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nis, & demonſtrationis; ex hoc efficitur, vt non incomplexa pro principiis ab Ariſtotele ſtatuan
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tur; ſed ſub forma hypotheſeon, neque quòd ſint ſimpliciter, vt plurimum pronunciamus; ſed
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vt inhærentia ſumimus, vbi eſſe adiacet, & prędicatur. </
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<
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>Itaque non dicimus ſæpius eſſe motum,
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ſeu multitudinem, neque item eſſe naturam; quoniam hæc ſine ſubſtantia ſenſili non exiſtunt,
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ſed ita pronunciamus. </
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>
<
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<
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type
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sup
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e
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Omnia aut quædam moueri: multa eſſe ea, quæ ſunt ſiue genere, ſeu ſpe
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cie, aut numero, aliiſúe differentia modis. </
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<
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>ſiquidem omnes has diſtinctiones ſenſus ipſe patefa
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ciat
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f
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res ſenſiles initia motus in ſeipſis habere & cętera huiuſmodi. </
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<
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>Atque hactenus de gene
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rali principiorum conſtitutione dictum ſit, ad ſpecialia deſcendamus.</
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B</
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a 2. in
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Tim.</
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b 1. Poſt.
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T. 25.</
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c Abuma
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zar.</
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C</
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d 4. Met.
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T. 9.</
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e 1. Pri. </
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</
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1. Eth. c. 9.</
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f 8. Phyſ.
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Tt. 22. 26.</
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g 1. Phyſ.
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T. 71.
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1. De ortu.</
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h 2. Met.
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T. 14.
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7. Eth. c.
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10.
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<
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De Mem.
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cap. 3.</
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i Met. T.
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26.</
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D</
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k Phyſ. T.
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1.</
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l 1. Poſt.
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T. 6.</
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m 1 Poſt.
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Tt. 5. 25.</
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E</
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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
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ſciẽtię
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na
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turalis.</
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b Iand. 1.
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Phyſ.
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7.</
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c 1. Phyſ.
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T. 35.</
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d 10.
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Grã-mat
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mat</
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. 1. Po
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ſter. </
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<
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>c. 25.</
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e 8. Phyſ.
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T. 22.</
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f 1. Poſt.
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T. 30.</
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F</
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g 1. Ven.</
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h 1 Eth.
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cap. 7.</
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G</
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i 1. Phyſ.
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T. 3.</
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k 1. Top.
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cap. 2.</
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H</
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l 8. Met.
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cap. 4.</
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m 2. Poſt.
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T. vlt.</
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n 1. Prin.
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</
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<
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>ſeg. 2.</
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o 1. Met.
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ſum. 1.</
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A</
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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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B</
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b 1. Eth.
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cap. 7.</
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</
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<
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c T. 1.</
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C</
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d 8. Top.</
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e 1. Phyſ.
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T. 9.
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<
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8. Phyſ.
<
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T. 22.</
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<
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f 10. Met.
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T. 12.</
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D</
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<
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head
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<
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<
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Distributio principiorum noſtrę methodi ponitur, & leuiter aliqua ad ipſa
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pertinentia tanguntur. </
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>
<
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>Cap. </
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>
<
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>II
<
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.</
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>
</
p
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<
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main
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<
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>QVIA methodus omnis ex duabus partibus componitur modo ſciendi nimirùm & ſcien
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tia. </
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>
<
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>
<
emph
type
="
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g
<
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Neceſſe enim eſt, in quaque methodo noſcere quatenus aliquid tractandum eſt,
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="
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
>