Buonamici, Francesco
,
De motu libri X
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lij ratio habetur, ſed finis qui voluptas eſt. </
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<
s
>in his, cùm agendi ratio ſolo opere excepto ſit eadem
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atque in aliis quę opus relinquunt, neque enim deliberant quid ex quo agendum, ſed hoc ex hoc
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efficiunt neceſſariò, ſi finem conſequi volunt, & ab illis non conſilium ſolum, ſed actio deſidera
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tur; ad eam mentis partem hæc relegantur quæ tractat illa quorum finis eſt opus. </
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<
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>aliæ practicæ
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nuncupantur. </
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>
<
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>Itaque tres habitus mentis exiſtunt, vnus practicus, alter artificioſus. </
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<
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>poſtremus
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contemplans qui ſi principiorum eſt aut ea ſolum concipit & eſt propriè mens, aut illa contem
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platur & euoluit, & ſic eſt ſapientia. </
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>
<
s
>aut contemplatur concluſiones ex principiis, & eſt ſcientia.
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</
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>
<
s
>Mens propriè vtriuſque principium eſt & pari cum illis gradu procedit, vt ſcientiæ
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expan
abbr
="
principiũ
">principium</
expan
>
ad
<
lb
/>
ſcientiam referatur, & principium ſapientiæ ad ſapientiam, quandò principiorum
<
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abbr
="
cõſideratio
">conſideratio</
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>
ad
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eandem pertinet methodum cuius principia ſunt. </
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>
<
s
>quare etiam dimiſſamente quæ eſt comprehen
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lb
/>
ſio pura principiorum, de ſapientia
<
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abbr
="
ſcientiaq́
">ſcientiaque</
expan
>
. </
s
>
<
s
>diſputemus quas item, quòd in conſtitutione me
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/>
thodi ſimiles ſunt, vtraſque communibus regulis metiemur. </
s
>
<
s
>Porrò
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expan
abbr
="
cõtemplari
">contemplari</
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>
nil aliud eſt quàm
<
lb
/>
rerum eſſentias explorare, cauſſas perquirere & veritatem propter ſe
<
expan
abbr
="
expetẽdam
">expetendam</
expan
>
, per ſe & liberè,
<
lb
/>
non ad alterius vſum inuenire. </
s
>
<
s
>Tametſi genus hoc cognitionis omnes omnium
<
expan
abbr
="
rerũ
">rerum</
expan
>
naturas per
<
lb
/>
uagatur. </
s
>
<
s
>ſiquidem omnia per ſeipſa, aut quàm ad vſum
<
expan
abbr
="
aliquẽ
">aliquem</
expan
>
applicentur,
<
expan
abbr
="
cõtemplationi
">contemplationi</
expan
>
ſubii
<
lb
/>
ciantur. </
s
>
<
s
>& prius hoc in contemplationem cecidiſſe oportet, quàm nos moueat ad agendum. </
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>
<
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>
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a
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emph.end
type
="
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Sic
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<
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& caduca & contingentia ſubiacent contemplationi,
<
expan
abbr
="
deq́
">deque</
expan
>
. </
s
>
<
s
>illis philoſophia exiſtet, quia ſic etiam
<
lb
/>
neceſsitatem quandam præſeferunt. </
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>
<
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>
<
emph
type
="
sup
"/>
b
<
emph.end
type
="
sup
"/>
tamen cùm ea quę contemplati ſumus, ad vſum
<
expan
abbr
="
traducẽda
">traducenda</
expan
>
<
lb
/>
<
arrow.to.target
n
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marg475
"/>
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ſunt, philoſophia ſeſe tenet in ijs quæ agi poſſunt
<
expan
abbr
="
faciẽda
">facienda</
expan
>
<
expan
abbr
="
tanquã
">tanquam</
expan
>
vilia reſpuit, nec libero homine
<
lb
/>
digna. </
s
>
<
s
>Quocirca animi perfectio, non ſine optima cauſſa philoſophia perhibetur. </
s
>
<
s
>Nam tùm res
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lb
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perfecta exiſtimatur, vbi ſit idonea fungi munerib. illis ad quæ inſtituta eſt à natura velut equus,
<
lb
/>
cum à domitore factus idoneus eſt ad vehendum placidè ſeſſorem, & ad currendum, aut certan
<
lb
/>
dum & domus, ſi commodè inhabitari queat. </
s
>
<
s
>huius enim rei gratia exædificata eſt. </
s
>
<
s
>ſic homo per
<
lb
/>
fectus eſt, poſtquàm ea præſtare poteſt quæ hominis propria ſunt & quorum gratia producitur à
<
lb
/>
natura. </
s
>
<
s
>Atqui duo ſunt in homine principia, mens & appetitus. </
s
>
<
s
>atque hic quidem homini datus
<
lb
/>
eſt, vt bona perſequatur, mala declinet: illa verò vt
<
expan
abbr
="
rerũ
">rerum</
expan
>
naturas percipiat, & agenda fugiendaúe
<
lb
/>
præſcribat. </
s
>
<
s
>Hominis ergo perfectio poſita erit in eo, vt bona perſequi, mala autem vitare conſue
<
lb
/>
ſcat, &
<
expan
abbr
="
rerũ
">rerum</
expan
>
naturas optimè ſcrutetur. </
s
>
<
s
>
<
expan
abbr
="
primũ
">primum</
expan
>
agendo
<
expan
abbr
="
cõparatur
">comparatur</
expan
>
, quòd Græci dixerunt
<
foreign
lang
="
grc
">πραὶττειν</
foreign
>
,
<
lb
/>
alterum contemplando, quod ijdem appellarunt
<
foreign
lang
="
grc
">θεωρεἴν</
foreign
>
. </
s
>
<
s
>Hæc officia ſola homine libero digna
<
lb
/>
reputarunt, & ad ea prærogatiuam philoſophia pertinere voluerunt. </
s
>
<
s
>ſiquidem ab hiſce duobus
<
lb
/>
<
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officiis extitit duplex philoſophandi genus, alterum quod appellatur practicum, atque alterum,
<
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/>
quod dicitur contemplans, quod per habitus illos pertinet qui ſcientiæ vocantur. </
s
>
<
s
>
<
expan
abbr
="
Cũ
">Cum</
expan
>
igitur hoc
<
lb
/>
philoſophandi genus, in rerum naturis & eſſentiis explorandis
<
expan
abbr
="
poſitũ
">poſitum</
expan
>
ſit, planum eſt, quòd quot
<
lb
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erunt
<
expan
abbr
="
eſſentiarũ
">eſſentiarum</
expan
>
genera, totidem quoque habitus
<
expan
abbr
="
contẽplantes
">contemplantes</
expan
>
, ſiue ſcientias eſſe oportet. </
s
>
<
s
>quandò
<
lb
/>
habitus ex fine & obiecta ſpecie diſtinguuntur. </
s
>
<
s
>At verò rerum
<
expan
abbr
="
definiendarũ
">definiendarum</
expan
>
&
<
expan
abbr
="
quarũ
">quarum</
expan
>
definitio &
<
lb
/>
quid eſt aſsignatur, aliæ ita cum corpore & materia ſenſili coniunctæ ſunt, vt ſine illis neque con
<
lb
/>
ſiſtere, neque concipi queant, vt ſimum & ambulare,
<
expan
abbr
="
quorũ
">quorum</
expan
>
in altero nares, in altero crura conti
<
lb
/>
nentur. </
s
>
<
s
>Alię ſunt in materia, vt ſine ipſa
<
expan
abbr
="
quidẽ
">quidem</
expan
>
<
expan
abbr
="
nõ
">non</
expan
>
conſeruentur, veruntamen ſine ipſa intelligan
<
lb
/>
tur, veluti
<
expan
abbr
="
rectũ
">rectum</
expan
>
& curuum, quæ ſunt ſemper in ligno & lapide, nihilominus, non ſemper lapidi
<
lb
/>
lignoúe affiguntur; ſed
<
expan
abbr
="
cũ
">cum</
expan
>
corpore cogitantur à qualitatibus ſenſilibus abſoluto & citra
<
expan
abbr
="
motũ
">motum</
expan
>
.i.
<
lb
/>
</
s
>
<
s
>non includunt
<
expan
abbr
="
aliquã
">aliquam</
expan
>
<
expan
abbr
="
rationẽ
">rationem</
expan
>
agendi & patiendi,
<
expan
abbr
="
ſoloq́
">ſoloque</
expan
>
. </
s
>
<
s
>interuallo
<
expan
abbr
="
cõtenta
">contenta</
expan
>
ſunt;
<
expan
abbr
="
cũ
">cum</
expan
>
cęteræ formę
<
lb
/>
ſint, aut in certa materia, aut præſeferant
<
expan
abbr
="
rationẽ
">rationem</
expan
>
agendi & patiendi, vt primę qualitates, aut certè
<
lb
/>
ratio agendi
<
expan
abbr
="
patiẽdiq́
">patiendique</
expan
>
. </
s
>
<
s
>ipſis ſupponatur, vt reliquis quæ ex primis qualitatib. oriuntur. </
s
>
<
s
>Aliæ ſunt,
<
lb
/>
quæ
<
expan
abbr
="
eſſentiã
">eſſentiam</
expan
>
obtinent ab
<
expan
abbr
="
oĩ
">omni</
expan
>
materia
<
expan
abbr
="
liberã
">liberam</
expan
>
. </
s
>
<
s
>vt D. O. M.
<
expan
abbr
="
Cũ
">Cum</
expan
>
igitur aliqua ſint quæ principia motus
<
lb
/>
in ſe contineant, motus verò
<
expan
abbr
="
principiũ
">principium</
expan
>
ſit natura. </
s
>
<
s
>ex hoc ſcientia quæ in
<
expan
abbr
="
eorũ
">eorum</
expan
>
<
expan
abbr
="
contẽplatione
">contemplatione</
expan
>
poni
<
lb
/>
<
arrow.to.target
n
="
marg477
"/>
<
lb
/>
tur, appellatur naturalis, quæ verò tractat res quæ ſine motu
<
expan
abbr
="
cõcipi
">concipi</
expan
>
poſſunt, dicitur à certitudine
<
lb
/>
mathematica,
<
expan
abbr
="
ſiquidẽ
">ſiquidem</
expan
>
ea quæ ſine motu concipiuntur in abaco deſcribi & oculis ſubijci poſsint,
<
lb
/>
<
foreign
lang
="
grc
">μαθεῖν</
foreign
>
enim idem valet àc videre; quę conſiderat ea
<
expan
abbr
="
quorũ
">quorum</
expan
>
eſſentia vel ratione, vel reipſa ſepara
<
lb
/>
tur à materia ſenſili, cuiuſmodi ſunt vniuerſalia
<
expan
abbr
="
quędã
">quędam</
expan
>
& natura diuina à
<
expan
abbr
="
rerũ
">rerum</
expan
>
gradu prima phi
<
lb
/>
loſophia, ſeu theologia; ab ordine doctrinæ poſt naturalia vocatur. </
s
>
<
s
>Eius methodi partes duę
<
expan
abbr
="
sũt
">sunt</
expan
>
,
<
lb
/>
<
expan
abbr
="
quemadmodũ
">quemadmodum</
expan
>
item ea quæ à materia ſenſili ſeparantur, vel vniuerſalia ſunt quæ idcirco indiffe
<
lb
/>
rentia dicuntur, vel ab omni concretione materiæ ſecreta, vt Deus. </
s
>
<
s
>cuius
<
expan
abbr
="
ſpeculationẽ
">ſpeculationem</
expan
>
<
expan
abbr
="
perſequẽs
">perſequens</
expan
>
<
lb
/>
humana mens, & huc omnia
<
expan
abbr
="
dirigẽs
">dirigens</
expan
>
ex illius intelligentiæ præſcripto
<
expan
abbr
="
cũcta
">cuncta</
expan
>
diſponit. </
s
>
<
s
>itaque duas
<
lb
/>
partes ſuę methodi facit,
<
expan
abbr
="
alterã
">alteram</
expan
>
quæ eſt
<
foreign
lang
="
grc
">παρασκευὴ</
foreign
>
& apparatus qua exponitur, quid ipſi conue
<
lb
/>
niat, quatenus
<
expan
abbr
="
eorũ
">eorum</
expan
>
beneficio quę tractantur, habet
<
expan
abbr
="
imperiũ
">imperium</
expan
>
in cęteras, atque
<
expan
abbr
="
alterã
">alteram</
expan
>
qua res ipſę
<
expan
abbr
="
iã
">iam</
expan
>
<
lb
/>
explicantur. </
s
>
<
s
>Mathematicæ multæ ſunt partes. </
s
>
<
s
>Nam ſicut duplex eſt genus quantitatis,
<
expan
abbr
="
continuũ
">continuum</
expan
>
,
<
lb
/>
ſ. </
s
>
<
s
>&
<
expan
abbr
="
diſcretũ
">diſcretum</
expan
>
, & vtrunque vel per ſe
<
expan
abbr
="
cõſideratur
">conſideratur</
expan
>
, vel vt reſpicit aliud, ſic per ſe geometria de conti
<
lb
/>
nuo diſſerit, arithmetica de diſcreto. </
s
>
<
s
>In ſenſilibus quantitas diſcreta ab harmonico ſpectatur, con
<
lb
/>
tinua ab Aſtrologo & optico. </
s
>
<
s
>multas alias eius partes conſultò dimitto,
<
expan
abbr
="
cõtentus
">contentus</
expan
>
pręcipuis,
<
expan
abbr
="
quãdò
">quandò</
expan
>
</
s
>
</
p
>
</
chap
>
</
body
>
</
text
>
</
archimedes
>