Buonamici, Francesco
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De motu libri X
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ita decreuit Auicenna. </
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<
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>In hanc ſententiam Auerroës Auicennæ infenſiſsimus inuehitur pluribus
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locis,
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a
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& tribus potiſsimè nititur argumentis. </
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<
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>Primum. </
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>Nulla, inquit, ſcientia probat eſſe ſuum
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ſubiectum, ſed ipſum accipit, vt notiſsimum. </
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<
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>Cùm ergo ſubſtantiæ quæ ſunt extra materiam, ſint
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primæ philoſophiæ ſubiectum, nequit prima philoſophia illas eſſe demonſtrare. </
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<
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>Deinde demon
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ſtratio rei cuiuſpiam ad eam ſcientiam pertinet, vnde promitur medium. </
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<
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>Sed
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demõſtratio
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, quòd
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ſint ſubſtantiæ ſeparatæ, vtitur medio naturali, nempe motu. </
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<
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>Ergo & ea demonſtratio naturalis
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habebitur. </
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<
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>Tertiò demonſtrat Ariſtoteles ſubſtantias ſeparatas eſſe 8. Phyſ. quinimo eaſdem argu
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mentationes ad verbum reſumit 12. poſt natural. </
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<
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>Illa igitur diſputatio naturalis erit, non autem
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diuina. </
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<
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>Nam quòd 8. Phyſ. ſit pars methodi naturalis, non eſt quòd ambigamus, cum 1. de ortu
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citetur cum libris de motu. </
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<
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>Quapropter Auerroës ſic omnem controuerſiam tollere putauit.
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</
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<
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>Cùm enim de ſubſtantiis quæ ſunt extra materiam, quæſtio duplex excitari poſsit, an'ne ſint, &
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quid ſint, priorem quæſtionem à naturali diſſoluendam eſſe cenſuit, poſteriorem verò à primo
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philoſopho. </
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<
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>Cæterùm, ſi eiuſdem mentis eſt noſſe, ſit'ne res & quid ſit. </
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<
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>cùm philoſophus natu
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ralis norit eſſe tale genus ſubſtantiæ, profectò etiam noſcet quid ipſum ſit. </
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<
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>Et contrà quia primus
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philoſophus nouit quid ipſum ſit, illud item eſſe cognoſcet. </
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>Itaque inanis erit illa diſtinctio de
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quæſtionibus, quæ pertinent ad ſubſtantias ab omni materiæ concretione ſecretas. </
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>Prętereà con
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tingeret, inquit Scotus,
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b
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philoſophiam naturalem priorem eſſe diuina; quod quidem haberi de
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bet abſurdum. </
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<
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>Sed hęc fortaſſe leuia. </
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<
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>Nam quantum ſpectat ad primum, noſſe licet rem eſſe bi
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fariam, vel per ſe, hoc eſt, per ſua principia, vel per accidens, ideſt, per euenta quædam. </
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<
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>Verùm
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nõ
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neceſſe eſt, vbi ſciamus rem eſſe per accidens, vt ibidem quoque ſciamus quid eſt. </
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quemadmodũ
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euenire dicebat Ariſtoteles in ſubalternis quę ſolum norunt rem eſſe per ſenſilia quę ſuperiores,
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per ſuas cauſſas cognoſcunt. </
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<
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>Ex quo item efficitur, vt argumentum Scoti nullius ſit roboris; pro
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ptereà quòd vbi ſcientia quædam noſcat aliquid per accidens quod noſcitur ab alia per ſe; nihil
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fortaſſe prohibet, quominus ordine doctrinæ antecedat; at ordine naturæ nequaquam; ſicuti ne
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que etiam ſubalterna præcedit ſubalternanti natura: ſed ſiquo modo pręcedit, id ſolum eſt ordi
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ne doctrinæ. </
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<
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>quo pacto etiam naturalem diuinæ philoſophiæ præcedere non negamus. </
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<
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>Illa ſine
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dubio grauiora quæ teſtatur ipſemet Ariſtoteles. </
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c
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Ipſe
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nos admonet eſſe
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conſiderationẽ
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alte
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rius ſcientiæ, &
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prioris
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ſit naturalis noſſe quòd ſint entia nonnulla ingenita & omnino
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immobilia. </
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<
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>prætereà docet officium eſſe primi philoſophi diſſerere vtrum è ſubſtantiis ſolæ ſenſi
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les, an aliæ præter has exiſtant. </
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<
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, inquit, an præter
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materiã
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ſit aliqua cauſſa per
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ſe, atque illa quidem ſeparabilis. </
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<
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>Clarius item 6. Met.
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d
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docet ad primum philoſophum pertinere
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vtrunque problema, an ſint & quid ſint ſubſtantiæ ſuprà naturam. 7.
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e
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quoque libro idem aſſerit.
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Necnon lib. 11.
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f
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eandem confirmat ſententiam. </
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<
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>Sed quid apertius afferri poteſt quàm ea quæ
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pronuntiat in eodem libro? </
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g
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Non'ne etiam 12. Met.
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h
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has ſubſtantias eſſe demonſtrat? </
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>Demum
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eodem libro perorans,
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i
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inquit ſe oſtendiſſe repetiri tale genus ſubſtantiarum. </
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>Quin & ipſe Auer
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roës. 1. Met. 2. Met. 4. Met. 7. & 12. Met.
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k
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quæſtionem de eo, quòd ſubſtantiæ ſeparatæ ſint, ad di
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uinum philoſophum pertinere teſtatur. </
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<
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>Quare non ad phyſicum, vt ipſe in calce primi phyſici
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profeſſus eſt. </
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<
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>Non poſſunt ſanè qui cum aliqua diligentia legunt Ariſtotelem, id negare: ſed
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eò confugiunt, quòd etſi eiuſmodi contemplatio diuina eſt; nihilominus non eſt ſimpliciter; ſed
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concluſio duntaxat: nam concluditur medio naturali, ſcilicet motu. </
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<
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>Indignaretur profectò hæc
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audiens Auerroës qui theorema ad eam ſcientiam referri voluerit, vnde promitur medium. </
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<
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>qua
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re apud ipſum, ſi medium eſt phyſicum, efficitur etiam phyſicam fore concluſionem. </
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<
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>Sed enim
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hoc miſſo manifeſtiſsimè perſpiciemus, notitiam motus diuino a habitu
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abhorrere. </
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<
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>In primis
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enim 4. Met.
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l
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docet Ariſtoteles, primi philoſophi munus eſſe contemplari omnes ſpecies entis.
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</
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atqui motus eſt ſpecies entis. </
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m
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& motum igitur primus philoſophus contemplabitur. </
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<
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>Prætereà
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cùm prima philoſophia non habeat ſubalternam, ad hanc alia tranſitus fieri nequit. </
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<
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>Ne igitur fiat
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tranſitus, oportet in eadem ſcientia conſiderari definitum in qua partes definitionis habentur. </
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<
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>At
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verò partes definitionis ipſius motus ſunt de prima philoſophia. </
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<
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>& motus igitur. </
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<
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>Motus etenim
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definitur. </
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>Actus eius quod eſt in potentia, quatenus in potentia. </
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<
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>omnes autem norunt, actum &
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poteſtatem ad diuinam methodum pertinere. </
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n
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Inſuper potentia definitur per motum. </
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>Omitto
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etiam ſtudio breuitatis multa loca Alexandri & Auerrois
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o
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qui huic ſententiæ ſubſcripſerunt.
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</
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Accedit eodem, quòd termini communes qui ab Ariſtotele 5. primæ philoſophiæ deſcribuntur,
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ex omnium philoſophorum ſententia ſunt eius methodi. </
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<
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>ergo & cauſſæ. </
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<
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>quare etiam cauſſa effi
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ciens. </
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<
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>Atqui genus hoc cauſſæ per motum definitur. </
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<
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>& eius igitur definitio
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. </
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<
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>definitionis.
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</
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<
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>quamobrem & motus per quem cauſſa efficiens definitur. </
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<
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>Poſtremò ſubſtantiæ ſeparatæ aliquid
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efficiunt in entibus & rebus naturalibus per motum. </
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<
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>itaque etiam phyſice mouent. </
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p
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Sed à pri
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mo philoſopho cognoſcendæ ſunt, vt efficiunt: ergo & per motum cognoſcantur oportet. </
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<
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>Motus
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igitur ad primum philoſophum pertinebit. </
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<
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>ergo & demonſtratio quæ vtitur motu, non erit ab
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ipſo aliena. </
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<
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>Sed hæc ſatis hactenus dubitata ſint. </
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<
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>nunc docebo quid ſentiam. </
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<
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>id verò
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