Buonamici, Francesco
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De motu libri X
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181 - 210
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361 - 390
391 - 420
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ſubalternis accipiunt, facilè negare poſſent omnes eas conditiones in phyſica reperiri. </
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>Conſimili
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ratione qui defendunt rationem ſubalternæ poſitam eſſe in eo quòd vna rem ſimpliciter tractet,
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altera cum habitudine ad opus & actionem; quia dicerent tres eſſe
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ſcientias̃
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contemplantes inter
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ſe diſtinctas; quippe quæ proprium genus habeant & ex propriis ſuis ipſarum principiis quoque
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procedant. </
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<
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>Atqui non deſunt rationes quæ affinitatem ſubalternationis inter vtraſque interce
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dere perſuadeant. </
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<
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>Primum. </
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<
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>Quoniam vbi fit tranſitus de genere in genus ibi adeſt ſubalterna
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tionis affinitas. </
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<
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>Sed fit tranſitus à prima philoſophia ad phyſicen. </
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<
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>Et gradus igitur ſubalternatio
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nis extat in phyſica & prima philoſophia. </
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<
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>Nam tum fit tranſitus, vbi propoſitio ſuperioris ſcien
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tiæ re ſumatur in inferiore. </
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<
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>id verò in phyſicis euenit. </
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<
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>Siquidem Ariſtoteles primo de cœlo pro
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baturus æternum fieri non poſſe quod caducum eſt. </
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<
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>ita conſtruit argumentationem. </
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>Non poteſt
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idem ſimul eſſe & non eſſe. </
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<
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>Nullum igitur mortale perpetuum effici poteſt. </
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<
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>Attamen antecedens
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accipitur à primo philoſopho. </
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a
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Rurſus docet Ariſtoteles nullam ſcientiam excepta prima phi
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loſophia, quærere poſsit, ſit'ne ſuum ſubiectum. </
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<
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>quia non poteſt mentionem facere ſimpliciter
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de ipſo quid eſt. </
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b
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Soli autem primo philoſopho id præſtare licet. </
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>Et ſolus igitur ſuppeditabit
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principia reliquis, & ſubiectum & quid eſt ipſius. </
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<
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>Vltimò Ariſtoteles oſtendit primam philoſo
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phiam ſpectare ſumma principia & cauſſas potiſsimas. </
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c
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Ergo etiam erit maximè ſcientia, & po
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terit reddere rationem principiorum quæ in aliis ſcientiis aſſumuntur. </
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<
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>Quòd ſi ex his conuinci
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tur gradus & affinitas ſubalternationis, profectò prima philoſophia ſubalternans erit, phyſica
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ſubalterna. </
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<
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>Verumenimuerò ſi noſtra ſententia defendi poteſt, vt opinamur, eam ſcilicet eſſe ra
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tionem ſubalternationis, cum altera docet, cur ſit id quod altera eſſe nouit, prima illa ratio nihil
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officeret. </
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<
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>Neque enim propoſitiones iſtæ communiſsimæ rationem cauſſæ continent, ſed notifi
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cationis duntaxat. </
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<
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>Sed vt cęteris qui de ſubalternarum conditionibus aliter ſentiunt, opem fera
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mus; nullam eſſe vim dicimus eius quod opponitur. </
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<
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>Neque enim ille tranſitus eſſet, ſed aſſum
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ptio principij communiſsimi ſecundum analogiam, vt noſti ex Analyticis. </
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<
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>hoc enim commune.
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</
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>De quolibet verum eſſe aſſerere, aut negare, dum confertur in demonſtrationem, non accipitur
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vt ſeruat ſuam communitatem, ſed quantum opus eſt ſolùm, & pro ratione materiæ ſubiectæ.
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<
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>Vt verò cętera tolli queant, monebimus antè geminum ordinem in ſcientiis obſeruari, alterum
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quidem naturæ, atque alterum mentis. </
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>Ordo quidem naturæ multiplex eſt, de quo nos aliquid
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poſtea. </
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<
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>Sed intereà quantum ſpectat ad rem noſtram, vbi de ſcientiarum gradibus agimus, qua
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tenus mutuas ſibi operas præſtant in fide facienda duplex eſt, alter qui à finis natura deducitur,
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atque alter qui pendet ex ordine materiæ ſubiectæ. </
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<
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>à finis autem natura deducitur ordo earum
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quæ ita ſe habent, vt miniſtræ ad Architectonicas, vt vocat Ariſtoteles, ſint vt Plato
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,
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ideſt, præcipuas & duces. </
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>ab ordine ſubiectæ materiæ ſumitur earum ordo quarum vna eſt
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, ideſt ſubalterna, altera ſubalternans. </
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<
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>Ordo mentis in eo poſitus eſt, vt vna quoddam
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ſimplex conſideret, altera illi aliquid adiiciat. </
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<
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>vtputa mathematica ſpectat quantum ſimpliciter,
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at phyſica quantum in materia. </
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<
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>In hoc ſanè ordine
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d
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quicquid in ſimpliciore abſurdum eſt, &
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per naturalia pertinet: non autem contrà. </
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>Sed hoc ordine dimiſſo ad cuius plenam
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intelligentiã
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multa ſubiicere oportebit, de ordine naturæ diſſeramus. </
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<
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>Et ſanè magnum diſcrimen inter Archi
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tectonicas & ſubalternantes intercedit. </
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<
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>Quandò ſubalternans præbet cauſſas & principia. </
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<
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>nec vn
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quam in oculis eſt ſubalternæ, niſi aliquod è ſuis principiis ex ipſius manibus eripiatur. </
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<
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>Archite
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ctonicæ non eſt cauſſas afferre principiorum. </
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<
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>Neque enim neceſſe eſt miniſtras ex iis procedere
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perpetuò, quæ demonſtrari poſsint; ſed poteſt habere ſua principia prorſus prima. </
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<
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>& hęc ſimpli
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citer ſcire poteſt, ſubalterna non item. </
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<
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>ſiquidem ſciamus, cùm habemus demonſtrationem. </
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<
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>hæc
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verò ex primis eſt. </
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<
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>atqui rerum naturalium prima quædam principia ſunt quæ nouit phyſicus, &
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mathematicus habet ſua principia quæ in alia ſuperiora neutiquam reſolui queunt. </
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<
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>Rurſus ſub
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alternans ea conſiderat quæ ſunt natura priora; non item Architectonicus. </
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<
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>Neque enim ens,
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quod à primo philoſopho conſideratur, quem facimus Architectonicum, natura prius eſt, quàm
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ens naturale, ſed ſi prius, ratione ſola prius eſt. </
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<
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>Docet Architectonicus quid tractandum & qua
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tenus, quo ordine & via diſponendum:
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e
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nihil de his ſubalternans. </
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<
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>& ſemper in oculis geritur
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Architecton. </
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<
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>Nam miniſtræ quicquid agunt, ſic agunt, vt ad eum finem perueniant. </
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<
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>Architecton
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autem quia conſiderat finem (ab eius autem ingenio naſcitur, vt cęteris ſua cuiuſque officia præ
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ſcribantur) ſingula pro ſui finis adeptione diſponit. </
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<
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>Subalternans mea quidem ſententia, cùm
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doceat cur ſit & rem ſimpliciter animaduertat, eſt contemplator. </
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<
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>Architecton item numeratur
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in artificibus. </
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<
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>Nunc dicimus inter primam philoſophiam & reliquas ſcientias exiſtere ordinem
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Architectonicę & miniſtræ, non autem ſubalternantis & ſubalternæ. </
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<
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>Cùm enim conſideret ens
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ſub communi notione entis, ſit verò ſeparatum vel re ipſa vt mentes beatiſsimæ, vel ſecundum
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rationem, quod dici ſolet per indifferentiam. </
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<
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>finis verò intelligentiæ noſtræ ſint beatiſsimæ men
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tes, omnia docendo huc dirigere oportet, vt earum notitiam aſſequi poſsimus. </
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<
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>Itaque mathema
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tici nos aſſue faciunt abſtractioni, cuius beneficio, iam aliquid de ingenio rerum verè
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