Buonamici, Francesco
,
De motu libri X
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accipiemus, quòd hæc ſcientia fiat ex his cauſsis, ex aliis alia, vt quamuis phyſica demonſtret per
<
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omnia genera cauſſarum, non tamen per illa omnia vnum quodque demonſtrare cogatur. </
s
>
<
s
>Nunc
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ad illa veniamus quorum cauſſa hæc præfati ſumus, ac doceamus quibus cauſsis, & quatenus
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phyſicus vtatur. </
s
>
<
s
>Profectò ſi phyſicus ſpectat ſubſtantias quà mobiles ſunt, mathematicus autem
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res immobiles,
<
expan
abbr
="
conſimiliq́
">conſimilique</
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>
. </
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<
s
>modo primus philoſophus: phyſicus ſanè cauſſas illas accipere debe
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bit à quibus pendet motus, eas negligent primus philoſophus & mathematicus,
<
expan
abbr
="
illasq́
">illasque</
expan
>
. </
s
>
<
s
>ſolas reci
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pient, quæ ſine motu ſuos præſtabunt affectus. </
s
>
<
s
>hoc quidem prima fronte ſic decernendum vide
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bitur: attamen non ſine diligenti inquiſitione approbandum; ſiquidem oporteat de cauſſarum
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ſpeculatione diſtinguere. </
s
>
<
s
>Nanque pluribus modis cauſſæ
<
expan
abbr
="
principiaq́
">principiaque</
expan
>
. </
s
>
<
s
>tractari poſſunt, vel vt res
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quædam & entia abſoluta veluti Deus, quà Deus eſt; vel etiam vt cauſſæ,
<
expan
abbr
="
eademq́ue
">eademque</
expan
>
tractantur,
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lb
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quòd illarum natura & eſſentia cum diligentia veſtigetur, ſiue quod ad cognitionem
<
expan
abbr
="
incomplexã
">incomplexam</
expan
>
<
lb
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pertinet, ſiue quod ad complexam, aut in demonſtrationibus ſolùm aſſumuntur. </
s
>
<
s
>Rurſus ſpecu
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lb
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latio principiorum aut eſt habitus, aut methodi. </
s
>
<
s
>Permagni verò intereſt ſit'ne ſpeculatio metho
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di an habitus. </
s
>
<
s
>Nam methodi eſſe dicitur, quia doceri poſsit; habitus autem, quia cognitio
<
expan
abbr
="
quidẽ
">quidem</
expan
>
<
lb
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pendeat ex alicuius ſcientiæ fundamentis, attamen explicari aut non neceſſe ſit, aut nequeat. </
s
>
<
s
>Et
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planè principiorum cognitio, quà ſunt entia & incomplexa & ab ea conſideratione abſtrahuntur
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quæ principij, hoc eſt, relatiui cuiuſdam rationem præ ſe fert nullius eſſe methodi iure optimo iu
<
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dicabitur, quemadmodum de mente actu cenſetur ab Auerroë. </
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>
<
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<
emph
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sup
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a
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emph.end
type
="
sup
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quandò explicatio methodica
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procedendo à nobis notis ea ſolum indicat, eſſentiam per ſe menti conſiderandam relinquit, hæc
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autem habitu ſapientiæ pollens illa contemplatur. </
s
>
<
s
>Itaque cùm methodum in præſentia conſecte
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mur, de illis diſſeramus, quà methodo ſubiiciuntur. </
s
>
<
s
>Ea primum quà principia, ideſt, cum relatio
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ne & habitudine concipiuntur: deinde vt complexa tractantur, hoc eſt, vt doceatur, hæc eſſe prin
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cipia, neque id quiſquam negare audebit, opinor, qui primum phyſicum ſedulò obſeruabit, vbi
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contraria prima & ſubiectum eſſe principia concluditur. </
s
>
<
s
>
<
expan
abbr
="
nõ
">non</
expan
>
eſſe, inquàm, hæc principia quę ſunt
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forma, priuatio, & ſubiectum; ſed formam, priuationem & materiam eſſe principia. </
s
>
<
s
>verùm quòd
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ſint, præterquàm quòd demonſtrationi non eſt obnoxium, ſicuti docuimus antè, methodi mune
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lb
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ra tranſilit,
<
expan
abbr
="
mentiq́
">mentique</
expan
>
. </
s
>
<
s
>ſoli committitur. </
s
>
<
s
>Illud video non ſatis ab Ariſtotelis interpretibus animad
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uerſum, ne dixerim, confuſum; quod eſt, cauſſam tractare & illam vſurpare in
<
expan
abbr
="
demõſtrationibus
">demonſtrationibus</
expan
>
.
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lb
/>
</
s
>
<
s
>Etenim vt facile me oſtenſurum confido phyſicum omni cauſſarum genere demonſtrando vti,
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sic omne cauſſarum genus cum diligentia ab ipſo tractari confurabo. </
s
>
<
s
>Quòd enim per omne cauſ
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ſæ genus demonſtret, præter Ariſtotelis teſtimonia,
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emph
type
="
sup
"/>
b
<
emph.end
type
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sup
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ratio confirmat quæ eſt huiuſmodi. </
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>
<
s
>Ad na
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turalem philoſophiam pertinet illas cauſſas in demonſtrationibus aſſumere ex quibus pendent
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ſubſtantiæ naturales, quà naturales ſunt. </
s
>
<
s
>Sed ſubſtantiæ naturales, quatenus huiuſmodi, pendent
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ex omni genere cauſſarum. </
s
>
<
s
>Et omne igitur cauſſarum genus, ad naturalem philoſophiam perti
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nebit. </
s
>
<
s
>Iam enim conſtitit ſcientiam,
<
expan
abbr
="
quanquã
">quanquam</
expan
>
in proprio quodam genere verſari, & omneis cauſ
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lb
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ſas in demonſtratione eſſe vſurpandas ex quibus res ipſa conſtat, quatenus in ea ſcientia tractari
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poteſt. </
s
>
<
s
>At verò in rebus naturalibus quà ſunt naturales, eſt forma, vt quod quid erat eſſe homi
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nis; materia menſtrua, mouens pater, finis cuius gratia vel qui cum forma conuenit, vel eius ope
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ratio perfecta. </
s
>
<
s
>Et profectò cum rerum naturalium ingenio congruit omnis cauſſarum generis
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aſſumptio. </
s
>
<
s
>quippe quòd ſint ſuoptè nixu mobiles. </
s
>
<
s
>Atqui in motu ſubiectum requiritur quod eſt
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materia; deſideratur efficiens, vnde principium motus exiſtat. </
s
>
<
s
>exoptatur finis quo efficientis ope
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ra terminantur, flagitatur forma per quam ſit id quod natura per motum conſequi voluit; neque
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lb
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enim mouet, in immenſum, ſed aliquid permanens mouendo cupit adipiſci,
<
expan
abbr
="
eoq́
">eoque</
expan
>
. </
s
>
<
s
>
<
expan
abbr
="
cõparato
">comparato</
expan
>
quie
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lb
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ſcere, id autem eſt forma. </
s
>
<
s
>Cęterùm hoc facilè dabitur: illud non approbabitur à pleriſque philo
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ſophum naturalem demonſtrando accipere primam formam & primum finem, & ad id confir
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mandum multa loca & rationes adducentur. </
s
>
<
s
>Quoniam ea quæ conſiderat phyſicus, reſpiciunt
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motum. </
s
>
<
s
>At primus finis & prima forma ſine motu conſiſtunt & concipiuntur. </
s
>
<
s
>Igitur à phyſico
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non aſſumuntur. </
s
>
<
s
>Prætereà cùm res naturales ſine motu, ſeu materia non definiantur, illæ cauſſæ
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ſunt à phyſico aſſumendæ quæ cum motu operantur. </
s
>
<
s
>Cùm ergo primus finis & prima forma ſe
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parentur à motu; dicemus item haſce cauſſas cum ſcientia naturali non congruere. </
s
>
<
s
>Tum etiam
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ipſemet Ariſtoteles affirmat phyſicum ſpectare quæcunque mouendo mouentur,
<
emph
type
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sup
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c
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emph.end
type
="
sup
"/>
quæcunque
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verò manent immobilia non eſſe phyſicæ conſiderationis,
<
expan
abbr
="
idemq́
">idemque</
expan
>
. </
s
>
<
s
>aſſerit. </
s
>
<
s
>De principio
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expan
abbr
="
ſecundũ
">ſecundum</
expan
>
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lb
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formam
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sup
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d
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emph.end
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vtrum vnum, an plura exquiſitè decernere alterius eſſe officij, non naturalis. </
s
>
<
s
>Et multo
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clarius adhuc 1.
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e
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="
sup
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de ortu. </
s
>
<
s
>aſſeuerat, de immobili principio diſtinguere prioris eſſe philoſophi.
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</
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<
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>
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Quamobrem naturalis à cęteris philoſophijs ſeparatur, quòd motum & materiam perpetuò ſu
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mit. </
s
>
<
s
>Sed prima forma
<
expan
abbr
="
primusq́
">primusque</
expan
>
. </
s
>
<
s
>finis motum non reſpiciunt. </
s
>
<
s
>Non ergo vſurpantur à phyſico.
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</
s
>
<
s
>Sed enim, ſi philoſophus naturalis aſſumere debet omneis cauſſas corporis naturalis, quatenus
<
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eſt huiuſmodi, in eius verò cauſsis prima forma
<
expan
abbr
="
primusq́
">primusque</
expan
>
. </
s
>
<
s
>finis numerantur. (eſt enim primus fi
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lb
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nis primum quid eſt)
<
emph
type
="
sup
"/>
f
<
emph.end
type
="
sup
"/>
Ergo & prima forma
<
expan
abbr
="
primusq́
">primusque</
expan
>
. </
s
>
<
s
>finis aſſumentur à philoſopho naturali.
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</
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>
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body
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</
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</
archimedes
>