Buonamici, Francesco
,
De motu libri X
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Quo cauſſarum genere, & quatenus vtatur Philoſophus naturalis. </
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<
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>Cap. </
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<
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>XIIII
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.
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E</
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<
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>METHODVS naturalis ad contemplationem dirigitur, & numeratur in ſcientiis. </
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<
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>Scire
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autem eſt noſce quid, & quale ſit genus ſubiectum per proprias cauſſas, principia & ele
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menta quæ ſcilicet in ſubiecto, per ſe & quatenus ipſum inſint, quod cùm certum genus
<
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abbr
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præfini-tumq́ue
">præfini
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tumque</
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>
ſit, accerta ratione informatum, certas quoque proprietates
<
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abbr
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certasq́
">certasque</
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>
. </
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>
<
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>cauſſas admittit.
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</
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<
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>Porrò cauſſarum genera multa ſunt,
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abbr
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multæq́
">multæque</
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. </
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<
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>eiuſdem generis cauſſæ
<
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abbr
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quarũ
">quarum</
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>
varietate contingit,
<
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vt variis modis afficiantur ad ſcientias: neque omnes pariter, aut omnia cauſſarum genera per
<
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quirant, aut eiuſdem generis omnibus vtantur. </
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>
<
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>Itaque ad conſtituenda phyſiologiæ fundamen
<
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ta de hac re nobis item in hac methodo tractandum eſt. </
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>
<
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>Quia verò ab eiuſdem generis ſubiecti
<
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principiis cùm demonſtratio, tùm definitio ducuntur, ad omnem quoque notitiam quouis inſtru
<
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mento comparetur, inſtituta quæſtio pertinebit, & principia non cognitionis, vt aliquibus place
<
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re video; ſed rei ipſius attinget quæ idem valent àc cauſſæ quarum quatuor ſpecies ſunt omni
<
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bus conſpicuæ, ex quo vt materia, per quod vt forma, à quo vt efficiens, cuius gratia vt finis, ta
<
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metſi veteres, cùm materiam ſolam, vt cauſſam agnoſcerent, aut ſi prætereà cauſſam mouentem
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obſeruarent, velut Empedocles & Anaxagoras; quia tamen vel eam non vſurparent in reddenda
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ratione problematum naturalium, niſi fortè cur ita fieret à materia non ſuppeteret,
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a
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vel vt fieri
<
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/>
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ſolet in iis quæ ſunt ad vnum, vt res à notiore nuncupetur; quia materia quam elementum pro
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priè vocant, notior eſſet, eodem quoque nomine reliquas cauſſas ſignificari voluerint. </
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>
<
s
>Itaque
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abbr
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etiã
">etiam</
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>
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diſcordia illa Empedoclea quam ſine controuerſia cauſſam efficientem ponimus ab Ariſtotele
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ipſo elementi nomine vocata eſt; de elemento, quòd primo ſignificat materiam, non principio,
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aut cauſſa mentionem facerent. </
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>
<
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>Quicquid igitur ſit & quomodocunque vocetur, ſeu
<
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abbr
="
principiũ
">principium</
expan
>
,
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ſiue cauſſa, ſiue elementum, cùm ſcientia quæque ex notitia principiorum, ſeu cauſſarum, ſiue ele
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mentorum oriatur; à nobis diſſerendum eſt, an omnia cauſſarum genera phyſicus aſſumat, &
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omnes cauſſas ex omni genere accipiat à prima vſque ad vltimam. </
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>
<
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>Neque enim ſolùm cauſſæ
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genere diſcrepant, ſed in eodem genere aliqua propinquior eſt, alia remotior, vt animalis mate
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ria proxima ſunt partes difformes, remotior vniformes, remotiſsima quatuor elementa, & ratio
<
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forma hominis proxima, remotior anima: per omnes verò reſpondere liceat interrogatis cur &
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quid aliquid ſit, vt ſigillatim vnaquæque cauſſa docet, cur & quid ſit: ita dubitari poteſt, an ad
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abſolutam rei cuiuſque ſcientiam omnes ſimul aſſumere oporteat, ſiue genere, ſiue etiam ordine
<
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diſtinguantur. </
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<
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>Et omnes ſimul accipiendas eſſe monet Ariſtoteles, dum inuehitur in
<
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abbr
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Anaxagorã
">Anaxagoram</
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,
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& Democritum, qui principia rerum naturalium infinita poſuerunt; quòd ex omnibus cauſsis
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ſcientia conſtat, ex quibus res ſcienda conſtituta eſt, quæ ſi infinitæ forent, nullo modo concipi
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poſſent. </
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<
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>Si igitur non ex omnibus cauſsis ex quibus res ſcienda conflatur, ſcientia fieret; etiam ſi
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principia forent infinita, contingeret vt haberemus ſcientiam; nanque aliqua ſolùm ex infinitis
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ſufficerent ex quibus efficeretur ſcientia. </
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>
<
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>Prætereà docuit Ariſtoteles ab exemplo finis à prima
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vſque ad ſupremam cauſſam eſſe procedendum; eſt verò illa ſuprema qua allata nihil amplius
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inquiritur, vt cur indutus eſt pallio? </
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>
<
s
>vt prodeat in forum. </
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>
<
s
>cur hoc? </
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>
<
s
>vt offendat amicum. </
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<
s
>cur item
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iſtud? </
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<
s
>vt ſoluat debitum. </
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<
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>Contrà verò neque omnia quæ ſciri poſſunt, omnia cauſſarum genera
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flagitant: neque item omnes à prima vſque ad vltimam accipi queunt. </
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>
<
s
>etenim ſi ex eodem gene
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re omnes aſſumendæ ſint, in infinitum progredi cogemur, quod plurimum abhorret à ſcientia:
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ſiquidem vt ſit Franciſcus infinita præcedant indiuidua quæ niſi extitiſſent, neque hoc exiſtere
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poſſet. </
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<
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>Et cùm res quæ ſub ſcientiam cadunt, ſint æternæ, vel mortales, & ex his quædam ſubſtan
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tiæ, nonnullæ accidentia: planum ſit æterna carere efficiente naturali, quia non eſt ibi principium
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motus quo definitur efficiens: accidentia verò forma: quandò nulla eſt qualitatis qualitas,
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b
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&
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ex accidentibus complura fine vacare, quippe quæ ex materiæ neceſsitate ſuboriantur. </
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<
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<
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abbr
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eaq́
">eaque</
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. </
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<
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<
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libẽ-ter
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ter</
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, ſi poſſet, natura reſpueret; ex hoc genere mors eſt in brutis, & ærugo in ære; ſed tantum bo
<
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num non ſine iſto paruo malo habendum eſt. </
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>
<
s
>Itaque cùm varia rerum genera ſint, nec omnia
<
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cauſſas omnes admittant,
<
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abbr
="
ſuarumq́
">ſuarumque</
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>
. </
s
>
<
s
>rerum ex propriis ipſarum principiis ſingulæ ſcientiæ ſint
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ſpectatrices; profectò neque omnes ſcientiæ per omnes cauſſas vnamquanque rem edocebunt,
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neque poterunt, etiam ſi contendant:
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multoq́ue
">multoque</
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minus id præſtabunt ſingulæ demonſtrationes,
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aut definitiones. </
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>
<
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>Verumenimuerò cùm id in non omnes cauſſas accipientibus, nullam habeat
<
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cõ-trouerſiam
">con
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trouerſiam</
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, neque in ſcientiis illis quæ non omnes cauſſas obſeruant, quales mathematicas eſſe
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poſuimus in quibus nulla neque efficientis, neque boni ratio ſolet haberi. </
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>
<
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>At ſtatuatur aliquid
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omnes cauſſas habens ex omni ſcilicet genere ab imis vſque ad ſummas, an'ne demonſtrationes
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eiuſmodi conſtrui poterunt quę omnes illas cauſſas complectantur, & erit'ne aliqua ſcientia quę
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tale demonſtrationum genus vſurpare queat? </
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<
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>Hìc dici conſueuit. </
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>
<
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>Scire ſimpliciter accipi tribus
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modis. </
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>
<
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>etenim dicitur vbi quæque res per omnem rationem noteſcit, & ſub omni notione expli
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catur, qua concipi poteſt, vt homo quà ens, quà ſubſtantia naturalis, quà magnitudine preditus, </
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