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
631 - 660
661 - 690
691 - 720
721 - 750
751 - 780
781 - 810
811 - 840
841 - 870
871 - 900
901 - 930
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Siquis tamen illa neget, proteruiens potius quàm quòd iis fidem non habeat; dicimus eſſe mu
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nus artificis communis, ſeu dialecticus ſit, ſeu primus philoſophus; redarguere ſolùm ea negan
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tem, neque vllo modo demonſtrare, quippe quòd omnino ſint indemonſtrabilia. </
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<
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>Qua vérò id ra
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tione efficiatur, hac facta partitione cognoſcemus. </
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<
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>Scire enim licet, inter axiomata vnum eſſe,
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quod eſt omnium primum & principium cęterorum pronuntiatorum,
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a
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nec quidem, vt cauſſam;
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ſed vt per ſe notiſsimum. </
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<
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>De quolibet verum eſſe aſſerere, aut negare. </
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<
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>Ex hoc
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autẽ
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reliqua axio
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mata fidem ſumere. </
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<
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>Philoſopho igitur nulla via ſuccurrit qua primum illud confirmet. </
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<
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>Itaque
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ſubuenit philoſopho dialecticus, & ea ratione confirmat deducendo neganter in abſurda, repu
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gnantia, nugas,s&sconſimiles ſcopos qui ſunt dialectici. </
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<
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>Hoc principio ſtabilito cęterorum proba
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tionem ſuſcipit. </
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<
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>Primus philoſophus quæ ſic confirmat, vt eò deducat aduerſarium quod fieri
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nequit, id verò eſt quod opponitur illi primo principio. </
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<
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>Nam ſiquis ſiquis exempli g. neget. </
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<
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>Quæ vni
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tertiò ſimilia ſunt, inter ſe quoque eſſe ſimilia. </
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<
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>dicet primus philoſophus. </
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<
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>Si minus; ergo inter ſe
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ſimilia non eſſent. </
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<
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>quare nec illi eidem ſimilia erunt, ſed diſsimilia. </
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<
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>Quapropter eadem eidem
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ſimilia erunt & non ſimilia. </
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<
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>Sic de quolibet non erit verum aſſerere & negare, quod & euiden
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tiſsimè falſum eſt, & nullo modo fieri poteſt. </
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<
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>& hac ratione reliquarum ſcientiarum principia
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probantur. </
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<
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>Nec ob id te ſuſpicari velim,
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philoſophiam cęteras ſcientias ſibi ſubalternas ef
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ficere, ſi illarum principia probet. </
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<
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>Neque enim omne genus probationis conſtituit gradum ſubal
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terni; ſed vbi procedat ex cauſsis, quod in noſtra hypotheſi non vſuuenit. </
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<
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>Deinde moneo prin
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cipia notiſsima non ſic à philoſopho tractari, quia contracta ſint ad cuiuſpiam certę ſcientię ſub
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iectum, vt in quaque ſcientia ſumi debent, accipiuntur enim ſecundum analogiam,
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b
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vt noſti; ſed
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quibus ineſt per accidens, vt contracta ad certa ſubiecta fiant principia cęterarum ſcientiarum.
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</
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<
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>Ex his ſoluere licet Eudemi dubitationem qui ſic argumentabatur. </
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<
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>Cùm probatio principiorum
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ad nullam ſcientiam ſpectet, ſed aut ad ſuperiorem, aut ad communem quampiam. </
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<
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>Si ponamus
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illa in ſuperiore aut communi nota non eſſe. </
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<
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>Nec igitur hæ ſcientiæ ſua principia confirmare po
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terunt. </
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<
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>quare ad aliam illas confugere oportebit. </
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<
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>Aut igitur in infinitum hoc fiet;
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. </
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<
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>efficie
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tur, vt nullius rei ſcientia eſſe poſsit, aut aliqua ſcientia poterit ſua principia probare contrà
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quã
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conſtituerit Ariſtoteles, inquiens. </
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<
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>Nulli de principiis. </
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d
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Nanque, vt etiam teſtatur Simplicius re
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ſpondens ad Eudemum, hęc ſcientia perueniet ad ea quæ per ſe nota ſunt, quæ nemo fanę mentis
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vnquàm negaret niſi proteruiens, in quem ſic inuehetur, vt paullò antè docuimus. </
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>Secundum ab
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axiomate locum hypotheſes obtinent, quas ab axiomate differre nouimus, quòd axioma de do
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mo affertur, hę tantiſper illi cedentes præmonſtratorem deſiderant, ſed tamen vt primùm decla
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rantur, credit auditor eas aut communes eſſe accepimus in vniuerſa ſcientia, cuiuſmodi illa eſt.
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</
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<
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>Statuatur omnia aut quędam moueri; aut ſpeciales, & ad probationem cuiuſpiam certæ conclu
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ſionis in ea facultate ſumi, attamen ipſas per ſe demonſtrari poſſe; vt ſi infinitum non eſſe pona
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mus cum Anaxagora diſſerentes de naturæ principiis, quod poſteà pluribus tranſigendum ſit.
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<
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>Cęterùm ſi communes fuerint, per ſenſum noteſcunt, quemadmodum reliqua principia de qui
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bus ſuprà dictum eſt. </
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e
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Quòd ſi non ſufficiat ſenſus, aut quoquo pacto negentur, earum proba
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tio pertinet ad aliam methodum, ſiue ea communis ſit, ſiue habeat illam, ſubalterna. </
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<
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>vtputa ma
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thematicus accipit à phyſico in infinitum diuidi poſſe continuum. </
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<
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>Si verò fuerint ſpeciales &
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ſcientiæ partem reſpiciant; non video, cur in eadem ſcientia probari non poſsint. </
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<
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>Nam prius ali
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quid habent in illa ſcientia ex quo demonſtrari queant. </
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<
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>Itaque non de illis ad aliam facultatem
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quæſtio reuocari debet, ſed de principiis illius primis, ſi fortè negentur, iis poſitis reliqua ex illis
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neceſſariò conſequuntur. </
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<
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>Ad hoc tamen dialecticen valere non nego. </
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<
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>nullis enim cancellis coër
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cetur; ſed ex datis procedens, aditum habet ad quodlibet problema; atque ita latè patet, vt ſiquis
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principia primo philoſopho negaret, facultas illa probandi ſuppeteret dialectico. </
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<
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>Neque enim
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illos audiendos eſſe puto qui æqualem ambitum dialectico & primo philoſopho concedunt,
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quòd vtrique de ente ſpeculentur. </
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<
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>ſiquidem non ſeruant eandem proportionem vtriuſque me
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thodi vires. </
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<
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>cùm tametſi primus philoſophus de ente diſſerit, accipiat tamen ipſum terminis qui
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buſdam & certa conſiderandi ratione definitum, itaque definitus habet quæſtiones. </
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<
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>contrà dia
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lecticus omne ens peruagatur, nullis certis quæſtionibus adſtringitur. </
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<
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>idcirco non minus diſtat
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dialectica à prima philoſophia, quàm à reliquis ſcientiis. </
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<
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>ſed ſi id præſtare poteſt eadem ſcientia,
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cur opem dialectici implorare debemus? </
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<
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>Quod igitur ad cognitionis principia pertinet, ita
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ſtitutum</
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ſit. </
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<
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>Reliquum modò eſt, vt principia rei conficiamus. </
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<
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>Porrò principia rei cauſſas
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nitionesque</
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. </
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<
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>complectuntur. </
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<
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<
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. </
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<
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>cùm generales, tùm item ſpeciales. </
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<
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>De generalibus diſſerens
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Auerroës
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f
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eas diſtribuit in primas, & prorſus in demonſtrabiles, & illas quarum aliæ cauſſæ prio
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res extent. </
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<
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>Si primæ fuerint, putat eas ex effectibus oſtendi poſſe; nos agamus communius, &
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dicamus ex notis nobis, quòd ſi in alias ſuperiores cauſſas reſoluantur; propter quid ipſæ ſint, </
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