Buonamici, Francesco
,
De motu libri X
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explicare munus eſſe ſuperioris ſcientiæ. </
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<
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>Veruntamen inuehebantur in Auerroëm viri grauiſsi
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mi ita opponentes. </
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<
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>Primùm quòd non ex cauſsis efficiatur ſcientia principiorum. </
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>
<
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>Cùm enim
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ſcire quòd eſt, & ſcire cur eſt ita ſe habeant, at aliquando in eadem ſcientia vterque ſciendi mo
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dus habeatur, nonnunquàm verò ſcire quòd res eſt, ſit inferioris ſcientiæ, cur autem ſuperioris.
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</
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<
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>Si in eadem ſcientia ſint, quòd eſt & cur eſt, patet reditum fieri poſſe à demonſtratione, quòd eſt
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ad demonſtrationem cur ſit. </
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<
s
>Non igitur ex alia ſcientia
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abbr
="
demonſtrationẽ
">demonſtrationem</
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>
cur eſt, petere cogemur:
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ſed vna
<
expan
abbr
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eademq́
">eademque</
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>
. </
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<
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>ſcientia vtraque hæc munera præſtabit. </
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>
<
s
>Quòd ſi ſinguli ſciendi modi pertineant
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ad ſingulas ſcientias, neque item cum vero conſonabit id quod dicit Auerroës. </
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>
<
s
>Quoniam ſcire
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quòd res eſt maximè pertinet ad eam
<
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abbr
="
ſciẽtiam
">ſcientiam</
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>
in qua docetur cur eſt. </
s
>
<
s
>Cùm igitur accipiat Auer
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roës ipſum cur eſt ad ſuperiorem ſcientiam pertinere; & ipſum quòd eſt, igitur ad eandem ſcien
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tiam pertinebit. </
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>
<
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>Neque item ex effectiş oſtendi queunt principia ſubiecti. </
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>
<
s
>Signo illud eſto. </
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>
<
s
>ſiqui
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dem oſtendere quòd res ſit, ſit oſtendere cauſſam quòd ſit. </
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>
<
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>Verùm ſi ſcientia cauſſam eſſe demon
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ſtraret, poſſet item retrocedendo cauſſam eiuſdem oſtendere. </
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>
<
s
>Itaque ſcientia ſubalterna poſſet
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docere, cur eſſent ſua principia, oppoſitum verò pronuntiabat Auerroës. </
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>
<
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>Sed mirandum eſt ho
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mines bene doctos in re tam ludicra lapſos eſſe, & ſophiſmate leuiſsimo ita ſeſe implicaſſe. </
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<
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>quan
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doquidem etſi in eadem ſcientia continetur vterque ſciendi modus: at non idcirco poteſt inferri
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etiam principia cognoſci cur ſint. </
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>
<
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>Neque enim ſic intelligitur vtrunque ſciendi modum referri
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ad eandem rem, vt accipitur in obiectione: ſed quòd vnius ſit ſcientia quòd eſt, alterius
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abbr
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autẽ
">autem</
expan
>
cur.
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</
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<
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>Quemadmodum ſe habent propè eſſe & non ſcintillare. </
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>
<
s
>quòd ex eo quòd non ſcintillent noui
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mus eſſe propè: ex eo quòd ſint propè nouimus quamobrem
<
expan
abbr
="
nõ
">non</
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>
ſcintillant: non autem, quia no
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uimus ab effectu quòd propè ſint, idcirco etiam nouimus cur propè ſint. </
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>
<
s
>Cùm ſecundo loco affer
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tur. </
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>
<
s
>Neque id euenire, vbi diuerſa ſit ſcientia qua cognoſcimus cur eſt ab ea qua nouimus quòd
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eſt. </
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>
<
s
>quoniam, dum cognoſcimus cur eſt, ſimul item nouimus eſſe rem. </
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>
<
s
>Dicimus ipſum, quòd eſt
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eſſe duplex, aut quod eſt notum nobis ſenſu & per accidens, aut quod eſt per ſe notum & per
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cauſſas. </
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>
<
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>quod notum nobis eſt, vt ſenſu & experientia notuerit, in alia ſcientia & in arte plerun
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que conſpicuum eſt, quòd ars tractet ſenſilia; cauſſa ad ſuperiorem ſcientiam pertinet. </
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>
<
s
>& de hoc
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ſciendi modo agebat Auerroës. </
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>
<
s
>Vbi tertiò dicitur oſtendere quòd eſt eſſe oſtendere cauſſam quòd
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ſit. </
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>
<
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>Id non videtur perpetuò verum, ſed valebit ſolùm in cauſſam habentibus. </
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>
<
s
>Nam ſiqua ſit pri
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ma cauſſa ſimpliciter, vbi ad illam reſoluendo peruenero & nouero quòd ſit: at non idcirco
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expan
abbr
="
illã
">illam</
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>
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ſic eſſe nouero, quia nouerim eius aliquam eſſe cauſſam; ſed quia per ſe nota ſit. </
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<
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>Aut erit cogni
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tio quòd cauſſa ſit, quæ ſit eadem cum eo cuius eſſe quæritur. </
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<
s
>Nam in ſimplicibus quatenus ſim
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plicia ſunt, idem eſt eſſe & eſſentia, cauſſæ verò ſunt huiuſmodi: Reſtant modò principia rei ſpe
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cialia, vt cauſſæ hominis & diſciplinæ compotis. </
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>
<
s
>Atque horum quidem notitia paratur ex notis
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nobis, & potiſsimè demonſtratione quòd eſt, ſi complexa fuerint. </
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>
<
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>
<
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abbr
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Ideoq́
">Ideoque</
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. </
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>
<
s
>dictum eſt ab Ariſtotele
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accidentia magnam partem conferre ad cognoſcendum quid eſt. </
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>
<
s
>ſi incomplexa, iis ſanè inſtru
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mentis de quibus antea dictum eſt, cùm de incomplexorum probationibus ex 6. primæ philoſo
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phiæ diceremus. </
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>
<
s
>His ergo modis ſcientiarum principia tractantur. </
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>
<
s
>Verùm poterit nobis oppone
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re quiſpiam. </
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>
<
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>Cùm de principiis exiſtere poſsit quæſtio duplex, an ſint, vt an ſit materies, an ſit
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Deus; & an hæc principia ſint; cur poſteriorem hanc quæ complexa eſt, ab Ariſtotele tractatam
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comperimus; alteram ſimplicem videmus fuiſſe neglectam? </
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>
<
s
>præcipuè quòd non negatur ſcientię
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cuilibet ex notis nobis ad ſua principia proficiſci. </
s
>
<
s
>Prætereà ſi quæſtionem ſimplicem damus in
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partibus ſubiecti
<
expan
abbr
="
cauſsisq́
">cauſsisque</
expan
>
. </
s
>
<
s
>ſpecialibus, ecquid eſt cauſſæ quominus etiam de illis excitari poſsit
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quæſtio ſimplex? </
s
>
<
s
>An plures ſunt cauſſæ propter quas omittitur ſimplex quæſtio de cauſsis pri
<
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mis; cùm quòd propter obſcuritatem vim methodi fugit; tùm etiam quòd quæſtio ſimplex eſt
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de eo quòd eſt eſſe ſimpliciter; at quæſtio de eo, quòd res ſit ſimpliciter, eſt quæſtio metaphyſica:
<
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Sed valeat hoc ia ſcientiis particularibus; nanque opponet illico quiſpiam, cur non id preſtat pri
<
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ma philoſophia? </
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>
<
s
>Quin etiam ſi quis in controuerſiam reuocet principia communia; videtur in
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currere in hoc periculum, ne de tota ſcientia dubitet; ergò eam profiteri nequit: at de cauſſa ſpe
<
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ciali dubitans adhuc ſcientiam tueri poteſt; & de cauſſa ſpeciali quęſtio ſpecialis eſt à qua primus
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philoſophus abhorret perpetuò tractans vniuersè. </
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>
<
s
>Qui dixerit hanc quæſtionem fugere metho
<
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dum, patronum habebit Auerroëm; is enim ſubſtantias ſeparatas per ſe ipſas ſpectari poſſe tùm
<
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monet, cùm adepti ſumus alias ſcientias, ſunt verò principia entis, quare methodo excedunt. </
s
>
<
s
>Ita
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ego de reliquis principiis primis ſimile iudicium faciam; præſertim quòd ſcientiam & habitum
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demonſtratiuum ſic definiri perſpicio, quòd ſit vnius generis ſubiecti
<
expan
abbr
="
eiusq́
">eiusque</
expan
>
. </
s
>
<
s
>principia partes &
<
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proprietates doceat. </
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>
<
s
>qui periculum ſcientiæ proponet Græcos auctores ſui conſilij proferet. </
s
>
<
s
>Re
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liquum eſt nunc, vt explicemus, quemadmodum
<
expan
abbr
="
cõflixerit
">conflixerit</
expan
>
cum veteribus Ariſtoteles. </
s
>
<
s
>iam enim
<
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patuit à phyſico negotium hoc peragi non poſſe. </
s
>
<
s
>Nanque etſi habet aliquid fortè quòd afferat
<
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/>
<
expan
abbr
="
cõtraponentes
">contraponentes</
expan
>
motum: at nihil ſupereſt phyſico quo pugnet cum ijs qui negant motum. </
s
>
<
s
>Video
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cenſere quoſdam eo tempore phyſicum primum philoſophi perſonam ſuſtinere, quod </
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>
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