Buonamici, Francesco
,
De motu libri X
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dens, nec partem qualis in quali & idem alibi teſtatus eſt ſubſtantiæ partes eſſe ſubſtantias: aliter
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efficitur, vt ſubſtantia fieret è non ſubſtantia. </
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<
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>Neque argumentationes diluere mea quidem ſen
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tentia difficile eſt; ſiquidem in prima ſubſit fallacia ab eo, quod eſt quodammodo ad id quod
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<
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eſt ſimpliciter. </
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<
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>Nanque & ſi animus eſt inanimorum finis, quòd per varias mutationes, & fata
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promoueri poſsint ad formam nobiliſsimam, & hoc potiſsimè natura reſpiciat; at non deſerit
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illa, neque ſpoliat omni forma, neque ex omni gradu ſubſtantiæ deturbat. </
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<
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>Et videt quiſque ho
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minem eſſe cui tanquam fini reliqua natura parauerit: nihilominus ſingula per ſe conſtituit, vt
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etiam extra hominem ſubſiſtere queant. </
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>
<
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>Animus igitur eſt finis, ſed remotus, alius eſt finis pro
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prius, qui item in ordine ſubſtantiæ collocatur, quo neque cetera carent quę non viuunt. </
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<
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>Neque
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eorum finis eſt animus ſimpliciter: ſed tum finis eſt, cùm ſic ipſa diſpoſuit alma parens natura,
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vt talis forma proximè poſsit induci, veluti finis marmoris non eſt ſtatua, niſi, cùm iam marmor
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expoliri cœpit; nihilominus per proprium finem
<
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abbr
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propriamq́ue
">propriamque</
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>
formam exiſtit. </
s
>
<
s
>Confirmatio
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quoque fallax eſt præſeferens errorem in conſequente. </
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>
<
s
>Nanque & ſi partes à toto ſeiunctæ ſunt
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ambiguè animalia ſeu partes, at non ſunt ambiguè ſubſtantiæ. </
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>
<
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>Accipitur item mixta inanima
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carere fine. </
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>
<
s
>Tùm etiam ponitur accidens carere fine. </
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>
<
s
>Et ſanè accidens fine careat, non neceſſe
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eſt; vt os pellucidum eſt, ne offendamus. </
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>
<
s
>
<
expan
abbr
="
Falſumq́
">Falſumque</
expan
>
. </
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<
s
>eſt mixta carere fine. </
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>
<
s
>Nam ſi partes ani
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<
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malium futurę ſint; iam animus pręſto eſt. </
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>
<
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>ſi minus; at tum per propriam formam exiſtunt.
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</
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<
s
>Neque fines iſti ab Ariſtotele prętermiſsi ſunt, vt primo de part. anim. </
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>
<
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>
<
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"/>
a
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Id planè verum eſt eo
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rum formas latere magis quo ad elementa propius accedunt. </
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<
s
>Quanquam, ſi formam ſyllo
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giſmi ſpectemus, impotens eſt, quippe quæ ſic complicetur. </
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>
<
s
>Omne accidens caret fine. </
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>
<
s
>Mixta
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inanima carent fine. </
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<
s
>Sunt igitur accidentia. </
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>
<
s
>Ex eo quod formę latent, extat temperies, per
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expan
abbr
="
quã
">quam</
expan
>
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lb
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formæ deſcribantur; fit, vt putredinis illorum ratio duntaxat habeatur, nulla interitus. </
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>
<
s
>euidens
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enim temperies eſt, forma autem ſubobſcura. </
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>
<
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>Nil ergo medium habent accidens & ſubſtantia:
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ordinem
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planè
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italics
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habent; ſed medio vacant. </
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>
<
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>Nanque ſubſtantia prior eſt accidente omnibus mo
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dis,
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type
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sup
"/>
b
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type
="
sup
"/>
ſi ſimpliciter accipiatur. </
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>
<
s
>quando neque re neque ratione ſeparatur accidens à ſubſtantia, ſi
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ſenſum conſulimus, quem noſtræ methodi normam eſſe volumus. </
s
>
<
s
>ſemper igitur rationem ſub
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ſtantiæ flagitat,
<
expan
abbr
="
plurimumq́
">plurimumque</
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>
. </
s
>
<
s
>tempore conſequitur, quòd accidens illi ſuperueniat, quod iam eſt
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in actu. </
s
>
<
s
>Sed ſi proprium ſit
<
expan
abbr
="
perpetuoq́
">perpetuoque</
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>
. </
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>
<
s
>inhærens, ſubſtantiæ notio dicitur antecedere, quando
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quidem ſine illo ſubſtantia concipi poteſt. </
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>
<
s
>niſi tempus fortè non vt vulgò conuenit; ſed vt non
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nunquam apud veteres metaphoricè pro nobilitate
<
expan
abbr
="
præſtantiaq́
">præſtantiaque</
expan
>
. </
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>
<
s
>ſumatur. </
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>
<
s
>idem enim valet ma
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ximè honorandum, & vetuſtiſsimum
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type
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sup
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c
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. </
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<
s
>Propterea quoque Galenus
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d
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ob venerationem ſolitus
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eſt vocare Hippocratem
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, ideſt veterem. </
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>
<
s
>Neque præcurrentes affectiones obſtant, quæ
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rei generandæ anteire videantur: nanque illa ſubſtantia nituntur, quæ interit, dum altera gene
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ratur. </
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<
s
>Itaque ſubſtantia accidenti ſimpliciter antecedit, vt phyſicè ſumi queat, ſubſtantiam ex
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non ſubſtantia fieri non poſſe;
<
emph
type
="
sup
"/>
e
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emph.end
type
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quòd ſubſtantię nihil antecedat. </
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>
<
s
>Quare & hoc in principijs re
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ponetur, cùm ab Ariſtotele ſine ratione ſumatur, quaſi cum proximo effato idem valeat. </
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>
<
s
>Cum
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ſubſtantia prior ſit omnibus modis accidente, patet etiam, accidens à ſubſtantia ſeparari
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expan
abbr
="
nõ
">non</
expan
>
poſ
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ſe, neque reipſa, neque cogitatione. </
s
>
<
s
>atque adeo, vt nonmodo quod ſit, quod eſt actu eſſe, ſiue
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exiſtere, & quod Gręcorum vulgus
<
foreign
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">ὐπάρχειν</
foreign
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appellat, verumetiam quòd ſit, ideſt eſſentiam
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obtineat, quæ per definitionem explicatur, acceptum ſubſtantię referat. </
s
>
<
s
>Eſt enim acci
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dens in ſubiecto, ideſt ita in alio, vt eſſe nequeat ſine illo in quo eſt, non tamen vt pars, & eſt
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aliud quid exiſtens, non ſcilicet per ſe, ſed per aliud, non quantitas, ſed ſubſtantia quanta, & in
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ſubſtantiam denique reſoluitur. </
s
>
<
s
>Nec cogitari poteſt accidens ſine ſubſtantia; ſiquidem eſſe in
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ſubiecto ſit eius natura à qua accidentis ratio diuelli nequit
<
emph
type
="
sup
"/>
f
<
emph.end
type
="
sup
"/>
. </
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>
<
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>Inconueniens enim eſt (inquit Ari
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ſtoteles) ipſum ſeparare, ſi oportet
<
expan
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="
incõueniens
">inconueniens</
expan
>
dicere id, quod fieri nequit. </
s
>
<
s
>nullum enim
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="
aliorũ
">aliorum</
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>
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ſeparari poteſt pręter
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abbr
="
ſubſtantiã
">ſubſtantiam</
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>
:
<
expan
abbr
="
nanq;
">nanque</
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>
omnia de ſubiecto dicuntur ipſa ſubſtantia. </
s
>
<
s
>Nec id menti
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ſuccedere poteſt; cùm ſit inconueniens illa mens quæ quærit ea quæ fieri nequeunt, & id aggre
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ditur quod effici non poteſt. </
s
>
<
s
>Valet ad id quoque firmandum, quòd multò magis ſunt formæ na
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/>
turales quàm accidentia, neque tamen formæ naturales à materia
<
expan
abbr
="
motuq́
">motuque</
expan
>
. </
s
>
<
s
>ſeparantur, multo mi
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nus igitur accidentia præſertim quæ ſenſilia ſunt: neque mens (vt mea fert ſententia) rerum na
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turas immutare poteſt. </
s
>
<
s
>Sed accipiat hic Ariſtoteles ſegregationem, quam natura præſtat de ea
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quæ mentis opera cogitando fit, nihil agat. </
s
>
<
s
>Atqui neque accidens citra ſubſtantiam cogitare licet.
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</
s
>
<
s
>Teſtem apello Themiſtium qui monet, ne cogitatione quidem accidens à ſubſtantia ſeparari
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poſſe, re autem multo minus. </
s
>
<
s
>Subſtantia planè à ceterorum generum vniuerſitate poteſt ſepa
<
lb
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rari non ſanè quod accidentibus omnino ſenſilis ſubſtantia nudetur: ſed, quia ſubſtantia vna
<
expan
abbr
="
ea-demq́
">ea
<
lb
/>
demque</
expan
>
. </
s
>
<
s
>ad numerum permanens, modo hoc modo illud accipiat. </
s
>
<
s
>Deinde quæ mens ſeuocare po
<
lb
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teſt rem à ſua quidditate? </
s
>
<
s
>ſimile enim foret ac ſi hominem aliud eſſe cogitarem, quàm animal
<
lb
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ratione vtens. </
s
>
<
s
>Cùm ergo ſubſtantia compleat quidditatem accidentis planum quod accidens à
<
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ſubſtantia non poteſt abſolui, ſubſtantiam verò ſimpliciter accipio non ignarus ab hac vel illa </
s
>
</
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</
chap
>
</
body
>
</
text
>
</
archimedes
>