Ibn-al-Haitam, al-Hasan Ibn-al-Hasan; Witelo; Risner, Friedrich, Opticae thesavrvs Alhazeni Arabis libri septem, nunc primùm editi. Eivsdem liber De Crepvscvlis & Nubium ascensionibus. Item Vitellonis Thuvringopoloni Libri X. Omnes instaurati, figuris illustrati & aucti, adiectis etiam in Alhazenum commentarijs, a Federico Risnero, 1572

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[2] CIN EMATH EQUE FRANCAISE BIBLIOTHEQUE MUSEE
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          <p>
            <s xml:id="echoid-s1828" xml:space="preserve">
              <pb o="32" file="0038" n="38" rhead="ALHAZEN"/>
            nem.</s>
            <s xml:id="echoid-s1829" xml:space="preserve"> Et ſimiliter in argumentatione & omnibus rationibus, quarũ propoſitiones ſunt uniuerſale
              <gap/>
              <lb/>
            & manifeſtæ, non indiget uirtus diſtinctiua aliquanto tempore in comprehendendo illarum con-
              <lb/>
            cluſiones, ſed apud intellectum ſtatim propoſitionis intelligetur concluſio.</s>
            <s xml:id="echoid-s1830" xml:space="preserve"> Et cauſa in hoc eſt,
              <lb/>
            quòd uirtus diſtinctiua non arguit per compoſitionem & ordinationem propoſitionis, ſicut com-
              <lb/>
            ponitur argumentatio per uocabula.</s>
            <s xml:id="echoid-s1831" xml:space="preserve"> Quoniam argumentum, quod concludit, erit ſecundum uer-
              <lb/>
            bum, & ſecundum ordinationem propoſitionum:</s>
            <s xml:id="echoid-s1832" xml:space="preserve"> argumentum autem uirtutis diſtinctiuæ non eſt
              <lb/>
            ita, quoniam uirtus diſtinctiua comprehendit concluſionem ſine indigentia in uerbis, & ſine in-
              <lb/>
            digentia ordinationis propoſitionum, & ordinationis uerborum:</s>
            <s xml:id="echoid-s1833" xml:space="preserve"> quoniam ordinatio uerborum
              <lb/>
            argumenti non eſt, niſi modus qualitatis comprehenſionis uirtutis diſtinctiuæ à concluſione:</s>
            <s xml:id="echoid-s1834" xml:space="preserve"> Sed
              <lb/>
            comprehenſio uirtutis diſtinctiuæ ad concluſionem non indiget modo qualitatis, nec ordine qua-
              <lb/>
            litatis comprehenſionis.</s>
            <s xml:id="echoid-s1835" xml:space="preserve"> Intentiones ergo uiſibiles, quæ comprehenduntur à ratione, compre-
              <lb/>
            henduntur utplurimùm, ualde uelociter, & non apparet in maiori parte, ſi comprehenſio earum
              <lb/>
            ſit in ratione.</s>
            <s xml:id="echoid-s1836" xml:space="preserve"> Et etiam intentiones uiſibiles, quæ comprehenduntur per rationem & diſtinctio-
              <lb/>
            nem, quoniam multoties comprehenduntur per rationem, & intelligit uirtus diſtinctiua intentio-
              <lb/>
            nes earum:</s>
            <s xml:id="echoid-s1837" xml:space="preserve"> ſi pòſt uiderit ipſas, comprehendet eas per cognitionem ſine indigentia diſtinctionis
              <lb/>
            omnium intentionum, quæ ſunt in ſecundis, ſed per ſigna tantùm, & diſtinguet illam concluſio-
              <lb/>
            nem per cognitionem ſine indigentia argumentationis alicuius iterandæ:</s>
            <s xml:id="echoid-s1838" xml:space="preserve"> & eſt exemplum in eo
              <lb/>
            ſcriptore, qui primo uidet uerbum extraneum.</s>
            <s xml:id="echoid-s1839" xml:space="preserve"> Et ſimiliter ſunt omnes intentiones, quæ compre-
              <lb/>
            henduntur per rationem, quando propoſitiones earum fuerint manifeſtæ, & concluſiones fuerint
              <lb/>
            ueræ.</s>
            <s xml:id="echoid-s1840" xml:space="preserve"> Quoniam quando anim a intellexerit concluſionem eſſe ueram, deinde multoties uenerit in
              <lb/>
            animam:</s>
            <s xml:id="echoid-s1841" xml:space="preserve"> erit concluſio quaſi propoſitio manifeſta:</s>
            <s xml:id="echoid-s1842" xml:space="preserve"> & ſic, quando anima uiderit propoſitionem, ſta-
              <lb/>
            tim intelliget concluſionem ſine indigentia argumentationis iterandæ.</s>
            <s xml:id="echoid-s1843" xml:space="preserve"> Et plures intentiones, quas
              <lb/>
            non comprehendit uirtus diſtinctiua, quòd ſint ueræ, niſi per rationem, putantur quòd ſint propo-
              <lb/>
            ſitiones primæ, & quòd non comprehendantur, niſi per naturam & intellectum, non per rationem:</s>
            <s xml:id="echoid-s1844" xml:space="preserve">
              <lb/>
            uerbi gratia, quòd totum ſit maius ſua parte, putatur quòd natura intellectus iudicet quòd ſit ue-
              <lb/>
            rum, & quòd comprehenſio ueritatis ipſius non eſt per rationem.</s>
            <s xml:id="echoid-s1845" xml:space="preserve"> Sed totum eſt maius ſua parte,
              <lb/>
            non comprehendet prius, niſi per rationem, quoniam diſtinctio non habet uiam ad comprehenden
              <lb/>
            dum, quòd totum ſit maius ſua parte, niſi poſtquã intellexerit intentiones totius & partis, & inten-
              <lb/>
            tionem maioritatis & minoritatis:</s>
            <s xml:id="echoid-s1846" xml:space="preserve"> quoniam ſi non intellexerit intentionem partium, non intelli-
              <lb/>
            get intentionem totius.</s>
            <s xml:id="echoid-s1847" xml:space="preserve"> Intentio autem totius non eſt niſi communitas, & intentio partis, niſi ali-
              <lb/>
            quiditas, & maioritas eſt relatio ad alterum, & intentio maioris eſt illud, quod eſt æquale alij, &
              <lb/>
            plus.</s>
            <s xml:id="echoid-s1848" xml:space="preserve"> Et probatio quòd omne totum eſt maius ſua parte, eſt quod confertur ei cum quadam æqui-
              <lb/>
            ualentia, & addit ſuper ipſam cum reſiduo, quod eſt plus ſcilicet:</s>
            <s xml:id="echoid-s1849" xml:space="preserve"> & ex conuenientia intentionis
              <lb/>
            maioris cum intentione totius:</s>
            <s xml:id="echoid-s1850" xml:space="preserve"> & argumentatione apparet, quòd totum ſit maius ſua parte.</s>
            <s xml:id="echoid-s1851" xml:space="preserve"> Et
              <lb/>
            cum comprehenſio huius propoſitionis, quòd totum ſit maius ſua parte, non ſit niſi per iſtam
              <lb/>
            uiam:</s>
            <s xml:id="echoid-s1852" xml:space="preserve"> comprehenſio ergo eius non eſt, niſi per rationem, non per naturam intellectus:</s>
            <s xml:id="echoid-s1853" xml:space="preserve"> & illud,
              <lb/>
            quod eſt in natura intellectus, non eſt niſi comprehenſio conuenientiæ intentionis totius, & inten-
              <lb/>
            tionis maioris, & in augmentatione tantùm.</s>
            <s xml:id="echoid-s1854" xml:space="preserve"> Et ordinatio iſtius ſyllogiſmi eſt ita:</s>
            <s xml:id="echoid-s1855" xml:space="preserve"> omne totum ad-
              <lb/>
            dit ſuper partem:</s>
            <s xml:id="echoid-s1856" xml:space="preserve"> & omne addens ſuper aliud, eſt maius ipſo:</s>
            <s xml:id="echoid-s1857" xml:space="preserve"> ergo omne totum eſt maius ſua par-
              <lb/>
            te.</s>
            <s xml:id="echoid-s1858" xml:space="preserve"> Et uelocitas comprehenſionis uirtutis diſtinctiuæ circa concluſionem, non eſt, niſi quia pro-
              <lb/>
            poſitio uniuerſalis eſt manifeſta ex comprehenſione uirtutis diſtinctiuæ:</s>
            <s xml:id="echoid-s1859" xml:space="preserve"> ſed comprehenſio, quòd
              <lb/>
            totum eſt maius parte, eſt per rationem.</s>
            <s xml:id="echoid-s1860" xml:space="preserve"> Et quia propoſitio uniuerſalis eſt ei manifeſta, compre-
              <lb/>
            hendet concluſionem apud euentum propoſitionis minoris particularis, & propoſitio particula-
              <lb/>
            ris eſt additio intentionis totiu
              <gap/>
            ſuper partem.</s>
            <s xml:id="echoid-s1861" xml:space="preserve"> Et quia ueritas concluſionis iſtius ſyllogiſmi eſt cer-
              <lb/>
            tiſsima in anima, & præſens in memoria:</s>
            <s xml:id="echoid-s1862" xml:space="preserve"> quando ueniet propoſitio ad ipſum, recipit ipſam intelle-
              <lb/>
            ctus ſine indigentia argumentationis iterandæ, ſed per cognitionem tantùm.</s>
            <s xml:id="echoid-s1863" xml:space="preserve"> Et omne, quod eſt i-
              <lb/>
            ſtius generis, uocatur ab hominibus propoſitio prima:</s>
            <s xml:id="echoid-s1864" xml:space="preserve"> & putatur, quòd comprehendatur ſolo in-
              <lb/>
            tellectu, & quòd non indigeatur in comprehenſione ueritatis circa ipſum, niſi ſolo intellectu.</s>
            <s xml:id="echoid-s1865" xml:space="preserve"> Et
              <lb/>
            cauſſa illius eſt, quòd comprehenditur ſtatim.</s>
            <s xml:id="echoid-s1866" xml:space="preserve"> Syllogiſmi ergo, quorum propoſitiones ſunt uniuer
              <lb/>
            ſales & manifeſtæ, comprehenduntur in tempore inſenſibili:</s>
            <s xml:id="echoid-s1867" xml:space="preserve"> deinde quando ſyllogizatur toties,
              <lb/>
            ut ueritas concluſionis certificetur in anima, tunc efficietur concluſio quaſi propoſitio manifeſta.</s>
            <s xml:id="echoid-s1868" xml:space="preserve">
              <lb/>
            Et ſecundum hunc modum erit comprehenſio uirtutis diſtinctiuæ ad plures intentiones, quæ com
              <lb/>
            prehenduntur ratione in tempore inſenſibili, ſine indigentia argumentationis iterandæ.</s>
            <s xml:id="echoid-s1869" xml:space="preserve"/>
          </p>
        </div>
        <div xml:id="echoid-div67" type="section" level="0" n="0">
          <head xml:id="echoid-head90" xml:space="preserve" style="it">13. Viſio per anticipatam notionem fit in tempore: & qualitas ei{us} plerunque ignoratur.
            <lb/>
          64. 69 p 3.</head>
          <p>
            <s xml:id="echoid-s1870" xml:space="preserve">ET etiam multoties non apparet qualitas comprehenſionis intentionum uiſibilium, quæ com
              <lb/>
            prehenduntur ratione & cognitione, quoniam comprehenſio earum non fit ualde uelociter,
              <lb/>
            & quia comprehenſio qualitatis comprehenſionis non eſt, niſi per ſecundum argumentum
              <lb/>
            poſt primum argumentum, per quod fuit uiſio.</s>
            <s xml:id="echoid-s1871" xml:space="preserve"> Virtus àutem diſtinctiua non utitur iſto ſecun-
              <lb/>
            do argumento, in tempore, in quo comprehendit aliquam intentionem uiſibilem, neque diſtin-
              <lb/>
            guit qualiter comprehendit illam intentionem, neq;</s>
            <s xml:id="echoid-s1872" xml:space="preserve"> poteſt, propter uelocitatem comprehenſionis
              <lb/>
              <gap/>
            ius ad intentiones cõprehenſas per cognitionẽ & per argumentũ, cuius propoſitiones ſunt mani-
              <lb/>
            </s>
          </p>
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