Buonamici, Francesco
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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
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661 - 690
691 - 720
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751 - 780
781 - 810
811 - 840
841 - 870
871 - 900
901 - 930
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961 - 990
991 - 1020
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Atque iterum principia ex quibus
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abbr
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demõſtramus
">demonſtramus</
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, aut cognitionis initia ſunt, aut rei. </
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<
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>in principiis
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cognitionis ſunt axiomata
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cõmunia
">communia</
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, hypotheſes, & quædam nota nobis quæ petuntur à ſenſu.
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</
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<
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>Principia rei ſunt definitiones & cauſſæ, vel totius ſubiecti, vel partium eius. </
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<
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>Ex his
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abbr
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autẽ
">autem</
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illa quæ
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ſunt nota nobis ad inuentionis potius quàm cognitionis initia referuntur. </
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<
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>ac ſi cognitionis initia
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libeat appellare,
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abbr
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nõ
">non</
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idcirco debent in methodo tractari. </
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<
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>
<
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type
="
sup
"/>
a
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type
="
sup
"/>
<
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abbr
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ſiquidẽ
">ſiquidem</
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ſint vulgo notiſsima; ars
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abbr
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autẽ
">autem</
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&
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ſcientia quæque verſetur in iis quæ vulgo latent, neque in euidentibus tractandis
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abbr
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operã
">operam</
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ludat. </
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<
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>&
<
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Ariſtoteles hæc
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b
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sup
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<
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abbr
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eadẽ
">eadem</
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>
<
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abbr
="
cõſtituit
">conſtituit</
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>
<
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abbr
="
tanquã
">tanquam</
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præcedentia cognitioni
<
expan
abbr
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primorũ
">primorum</
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>
<
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abbr
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principiorũ
">principiorum</
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>
: quapropter
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<
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re uera non ſunt ſcientiæ principia. </
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<
s
>quocirca à nob. </
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>
<
s
>optimo iure omittentur. </
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>
<
s
>
<
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abbr
="
Ideoq́
">Ideoque</
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>
. </
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>
<
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>dum ſcruta
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bimur poſsint'ne ſcientiæ tractare ſua principia, definitiones, & axiomata ſolum, & cauſſas; cùm
<
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ſubiecti totius, tùm eius partium
<
expan
abbr
="
cõplectemur
">complectemur</
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>
,
<
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abbr
="
eaq́
">eaque</
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>
. </
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>
<
s
>cum triplici probationis genere conferemus.
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</
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>
<
s
>Poſtremò cùm principia ſumi poſsint, vt illa quibus accidit eſſe principia, aut etiam cum habi
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tudine ad ea quorum principia ſunt, vtrunque caput in controuerſiam reuocare volumus. </
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>
<
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>Sed
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enim illud præcęteris ſtatuendum eſſe videtur neminem vſquam aggredi ſcientiam, quin iam
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animo præoccuparit aliquas eſſe cauſſas & eorum principia quorum ſcientiam quærit. </
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<
s
>Nam qui
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ſcientiam perſequitur, is certè in cauſſarum notitiam contendit. </
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<
s
>Nec etiam vulgò ignotum:
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<
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"/>
c
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type
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sup
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ſcire eſſe rem ex cauſſa cognoſcere. </
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>
<
s
>proptereà dixit aliquando Ariſtoteles,
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sup
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d
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type
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ſcientiæ & ratio
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cinationi cauſſas ſupponi quæ quæruntur. </
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>
<
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>
<
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type
="
sup
"/>
e
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sup
"/>
<
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abbr
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idemq́
">idemque</
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>
. </
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>
<
s
>inuectus eſt in Parmenidem & Meliſſum,
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quia naturam principij tollerent. </
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>
<
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>quòd hæc hypotheſis mirum in modum ſcientiæ leges euertat.
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</
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<
s
>Idcirco vereor ne Theophraſtus
<
emph
type
="
sup
"/>
f
<
emph.end
type
="
sup
"/>
parum aptè collegerit eſſe principia,
<
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abbr
="
ſimulq́
">ſimulque</
expan
>
. </
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>
<
s
>hoc
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abbr
="
officiũ
">officium</
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phy
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ſico delegarit, ita enim ratiocinatur. </
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<
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>Compoſita ſunt. </
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>
<
s
>Compoſita conſtant è principijs. </
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<
s
>Et prin
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cipia ſunt igitur. </
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<
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>Quis enim non perſpicit id concludi, quod accipitur? </
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>
<
s
>dum enim compoſita
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abbr
="
cõ-cipio
">con
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cipio</
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>
, principia quoque componentia cogito. </
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>
<
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>Nec cur id officium phyſici ſit, prorſus ſcio. </
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>
<
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>quip
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pe quòd eadem ratione poſſet vti mathematicus. </
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>
<
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>ac primus philoſophus, & omnis artifex, dum
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ponit quiſque ſubiectum, cuius principia, partes,
<
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abbr
="
affectionesq́
">affectionesque</
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>
. </
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>
<
s
>venetur. </
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<
s
>Itaque ratio communis
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eſt, nec è principiis rei ducta, nec demonſtratiua; nec phyſica igitur. </
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>
<
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>Verùm quia poſſet quiſpiam
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repugnare dicens, quamuis id ad phyſicum non pertineat; eſſe nihilominus habitum quendam
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qui tractet ita principia, vt doceat aliqua eſſe ex quibus conſtent demonſtrationes. </
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<
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>Monet Sim
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plicius nullum habitum exiſtere qui hoc munere fungatur. </
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<
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>Neque verò neceſſarium eſſe, quòd
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ſua cuique ſupponantur. </
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>
<
s
>Et illud perſpicuum eſt in naturali philoſophia
<
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="
cõpoſita
">compoſita</
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eſſe
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abbr
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eorumq́
">eorumque</
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>
.
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</
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<
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>eſſe principia, & philoſophiam naturalem habere principia. </
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>
<
s
>quocirca nec illius
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abbr
="
notitiã
">notitiam</
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ſine prin
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cipiorum cognitione haberi poſſe. </
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<
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>& ſtatim conuertere ſe ſcientiam ad exquirendum qualis ſit
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principiorum vis; vt quamuis quæſtio ſit'ne res, anteponenda ſit: nihilominus ea non requira
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tur in omnibus, ſed in iis quæ ſint, nec'ne ignoratur. </
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>
<
s
>Atqui principia noſcuntur. </
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>
<
s
>Veruntamen
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finge tu nunc ignorari principia, neque itidem ad phyſicam pertinebit eorum explicatio, ſed ad
<
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aliam methodum. </
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>
<
s
>Cęterùm niſi hęc in bonam partem accipiantur nec rectè contra Theophra
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ſtum inferuntur, nec progreſſum Ariſtotelis admodum ſeruant. </
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>
<
s
>Hæc enim quæ aſſumit Simpli
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cius, ſi transferantur ad ſignificandum certa principia, v. </
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>
<
s
>g. formam, aut finem; nihil id ad rem
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noſtram, qui cum Theophraſto de ratione principij diſputamus: nec quærimus ſit ne forma, aut
<
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finis; ſed vtrum principia ſint abſolutè nec'ne. </
s
>
<
s
>quod nos in omni methodo, vt perſpicuum ſumi
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defendimus. </
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>
<
s
>Quòd ſi Simplicius principij rationem accipiat; etiam fallit quandò item ratio prin
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cipij demonſtretur; vt cùm prima contraria concluditur eſſe principia. </
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>
<
s
>Quocirca ratio principij,
<
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nec à phyſico, nec à primo philoſopho, aut dialectico, nec demum in vlla methodo peragetur
<
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quæ ſimplici quæſtione colligatur; ſiquidem natura per ſe, dum ingenuit ſciendi cupidinem,
<
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excitat nos ad obſcurarum rerum cauſſas indagandas, & ita notitiam cuiuſdam principij quod
<
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inquirendum ſit, ſubminiſtrat. </
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>
<
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>Verùm principij rationem veluti complexum concludi nil pro
<
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hibet. </
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<
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>Nec quicquam vetat, quominus opiner eam tractationem à philoſopho confici poſſe; &
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quamquam methodum ita ſuorum principiorum rationem habere, ſi oporteat. </
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>
<
s
>Mox ad ipſa
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principia tranſeamus. </
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>
<
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>Quia verò tonus ſcientiæ ſubiectum vt baſis eſt eorum omnium quæ in
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ſcientia tractantur, & id quo vniuerſa referuntur, & cuius gratia reliqua ſpectari debent, de illo
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primùm diſſeramus. </
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>
<
s
>In primis verò accipimus ſcientiam ſubiecto definiri & ab ipſo ſic determi
<
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nari, vt illius gratia cuncta diſquirantur. </
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>
<
s
>quia primum pellit ſenſum, & animo deſiderium ſuæ
<
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cognitionIs incutit. </
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>
<
s
>Porrò dum quidpiam noſcere volumus, conſectamur quid & cuiuſmodi ſit.
<
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</
s
>
<
s
>illud definitione conficitur. </
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>
<
s
>hoc abſoluit demonſtratio. </
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>
<
s
>Quare definitiones & demonſtrationes
<
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illò tendunt, vt ipſarum auxilio noſcatur ſubiectum. </
s
>
<
s
>vſque adeò, vt tametſi methodus rem quæ
<
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ſenſibus ſeſe obtulerit, in ſua principia reſoluat & vbi reſoluerit, ibi demum quieſcat; at non ceſ
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ſat mens, quin reditu quodam facto cauſſas reſolutione inuentas applicet ad id quod anteà quæ
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rebatur. </
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>
<
s
>Hoc igitur non modò ignotum ſimpliciter eſſe nequit, ſed neque etiam omni ex parte
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notum. </
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>
<
s
>ſiquidem aliquod ſenſile,
<
expan
abbr
="
idq́
">idque</
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>
. </
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>
<
s
>notiſsimum nobis pro ſubiecto ſumatur neceſſe eſt, vt ad
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ſui diſquiſitionem excitet mentem noſtram, ac niſi tale fuerit, non rectè conſtituetur ſubiectum. </
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