Buonamici, Francesco
,
De motu libri X
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1 - 30
31 - 60
61 - 90
91 - 120
121 - 150
151 - 180
181 - 210
211 - 240
241 - 270
271 - 300
301 - 330
331 - 360
361 - 390
391 - 420
421 - 450
451 - 480
481 - 510
511 - 540
541 - 570
571 - 600
601 - 630
631 - 660
661 - 690
691 - 720
721 - 750
751 - 780
781 - 810
811 - 840
841 - 870
871 - 900
901 - 930
931 - 960
961 - 990
991 - 1020
1021 - 1050
1051 - 1055
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obtineret; quemadmodum etiam ſi quantitati ſubſtantia rurſus accederet; nihilo plus ſpatij poſ
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ſet implere. </
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>
<
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>Siquidem hæc omnia conſiderentur in potentia quanto quod eſt materia, ſed
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nõ
">non</
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ex
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plorata natura materię. </
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>
<
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>
<
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abbr
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docueritq́
">docueritque</
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. </
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<
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>philoſophus
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rationẽ
">rationem</
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diuiſionis ex potentia quanto
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a
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quod eſt
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materia, tanquam ex fundamento deriuari, cui terminos, quibus poſitis verè
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abbr
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quantũ
">quantum</
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>
eſt, vt doce
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bimus aliàs, qui à forma imponuntur in natura, mens ipſa conſtituit in mathematicis. </
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>
<
s
>itaque verè
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poteſtate quantum eſt; actu ſolùm eſt
<
expan
abbr
="
quantũ
">quantum</
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per
<
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abbr
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deſignationẽ
">deſignationem</
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>
. </
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>
<
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>Quapropter, non potentia quan
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tum eſt mentis opus, ſed naturæ, ac ſiquo pacto mens in
<
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abbr
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quãto
">quanto</
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poſsit, illud ſit actu
<
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abbr
="
quantũ
">quantum</
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>
, quod
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ipſa in potentia quanto deſignauit. </
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<
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>Neque refert quòd eidem termini ab Ariſtotele ponantur na
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turales & mathematici. </
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>
<
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>Nanque & ij qui deſignantur, ſunt eorum ſimulachta qui ſunt in natura,
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vt quadratum quod ego deſigno in charta, præſentat quadratum quod ineſt aut ineſſe poteſt in
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corpore naturali. </
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>
<
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>Quamobrem neque accedam ad eorum
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abbr
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ſentẽtiam
">ſententiam</
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qui defenſuri
<
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abbr
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mathematicũ
">mathematicum</
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>
<
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omne ſubſtantię genus prętermittere; ad id quod à nobis opponi ſolet. </
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>
<
s
>Poſterius à priore
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abbr
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nõ
">non</
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poſ
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ſe diſiungi, reſpondent id
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abbr
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verũ
">verum</
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eſſe, quandocunque prius in poſterioris definitione ſumatur, &
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abbr
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cũ
">cum</
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ſine ipſo poſterius intelligi nequit: neque
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abbr
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.n.
">enim</
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id ita euenire puto in ſubſtantiam ad accidens; cùm
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placeat &
<
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abbr
="
ſubſtantiã
">ſubſtantiam</
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in
<
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abbr
="
accidẽtis
">accidentis</
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definitione
<
expan
abbr
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cõprehendi
">comprehendi</
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>
, &
<
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abbr
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accidẽs
">accidens</
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>
<
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abbr
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nõ
">non</
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poſſe
<
expan
abbr
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cõcipi
">concipi</
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ſine
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abbr
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ſubſtãtia
">ſubſtantia</
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.
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a 1. & 2.
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Met.</
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B</
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b 12. Met.
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T. c. 5.</
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c 2. Met.</
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C</
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D</
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E</
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F</
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a 2. Poſt.</
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G</
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b 12. Met.
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T. 44.</
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c 4. Phyſ.</
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d 11. Met.
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T. 3.</
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e 7. Met.
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T. 35. 39.</
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f 7. Elen.</
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H</
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g 1. de cę
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lo T. c. 2.</
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A</
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a 3. Phyſ.</
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B</
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<
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Auicennæ rationes diluuntur quibus probat materiæ primæ conſiderationem eſſe ſolius
<
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primi philoſophi. </
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>
<
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>Cap. </
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>
<
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>XVI
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.</
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>
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<
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<
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>REDEO nunc ad rationes illas quibus probari videbatur materiam primam nihil attinere
<
lb
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ad philoſophiam naturalem, ſed materiam
<
expan
abbr
="
proximã
">proximam</
expan
>
<
expan
abbr
="
primæq́
">primæque</
expan
>
. </
s
>
<
s
>
<
expan
abbr
="
cõtemplationem
">contemplationem</
expan
>
eſſe ſolius
<
lb
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primi philoſophi. </
s
>
<
s
>Rationes autem
<
expan
abbr
="
cõplures
">complures</
expan
>
ad idem allatæ fuerunt quibus ſigillatim reſpondere
<
lb
/>
oportet: ſed prius aliqua veluti fundamenta ſubiicienda ſunt. </
s
>
<
s
>
<
expan
abbr
="
Horũ
">Horum</
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>
primo ſtatuetur quot modis
<
lb
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aliquid magis ſcire contingat, altero verò quid ſibi velit id quo plurimum nititur Auicenna, nimi
<
lb
/>
rum primum
<
expan
abbr
="
philoſophũ
">philoſophum</
expan
>
eſſe artificem
<
expan
abbr
="
cõem
">conem</
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>
, phyſicum verò particularem. </
s
>
<
s
>In primis igitur ſcire
<
lb
/>
magis eſt tum, cùm ſcitur per cauſſas id quod per effectum, & ſigna noſcebatur, ſiue id in eadem
<
lb
/>
ſcientia contingat, ſiue ſciatur per ſigna in ſubalterna, & in ſubalternante per cauſſas. </
s
>
<
s
>Prętereà ſi
<
lb
/>
quid per priores cauſſas ſciatur, magis ſcitur. </
s
>
<
s
>priores
<
expan
abbr
="
autẽ
">autem</
expan
>
cauſſæ ſunt, vel ex eodem genere à qui
<
lb
/>
bus ſcilicet effectus pendet principalius. </
s
>
<
s
>vel è generibus diuerſis: quę ſeries ab Ariſtotele ſignifica
<
lb
/>
tur 2. Poſt. vbi materies omnium infima, finis autem
<
expan
abbr
="
omniũ
">omnium</
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>
primus eſſe perhibetur. </
s
>
<
s
>quod item &
<
lb
/>
ad eandem
<
expan
abbr
="
ſcientiã
">ſcientiam</
expan
>
& ad diuerſas pertinere poteſt. </
s
>
<
s
>Et ſcire magis ille dicitur qui nobiliore modo
<
lb
/>
nouit quàm qui modo ignobiliore, vt Rex magis ſcit, quàm
<
expan
abbr
="
cẽturio
">centurio</
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>
, quia quod centurio ſigillatim
<
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/>
<
arrow.to.target
n
="
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"/>
<
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/>
nouit, ipſe rex vniuersè cognoſcit. </
s
>
<
s
>Necnon magis ille ſcit, qui plura de aliqua re nouit, quàm qui
<
lb
/>
pauciora. </
s
>
<
s
>Et ille quoque magis ſcit qui rei ipſius eſſentia & quid eſt, maximè nouit. </
s
>
<
s
>
<
expan
abbr
="
Cũ
">Cum</
expan
>
verò quid
<
lb
/>
eſt & eſſentia logicè ſumi poſsit & phyſicè: ac logicè quidem omne cauſſę genus ſit quid eſt: phy
<
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/>
ſicè vero ſola forma aut ad ſummum quod definitione ſignificatur, nos hic eſſentiam non logicè,
<
lb
/>
ſed phyſicè accipimus, & magis illum ſcire dicimus qui per formam nouit, & denique per intrin
<
lb
/>
ſeca principia. </
s
>
<
s
>Et ille planè optimè ſcire videtur qui per formam nouit. </
s
>
<
s
>Signo illud eſt. </
s
>
<
s
>quòd de
<
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/>
finitio potiſsimè nobis euoluit illa principia quæ rem
<
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abbr
="
cõſtituunt
">conſtituunt</
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>
, vt patet in iis de finitionibus quę
<
lb
/>
omnium perfectiſsimę ſunt; ſunt verò ſpeciei ſpecialiſsimę de prædicamento ſubſtantiæ, nam
<
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abbr
="
cõ-ſtant
">con
<
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ſtant</
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>
è genere & differentiis quibus primum forma exprimitur, deinde materia, ex quibus res ipſa
<
lb
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conſtituta eſt: aliæ cauſſæ omittuntur, niſi fortè cùm forma
<
expan
abbr
="
cõueniant
">conueniant</
expan
>
, vt in pleriſque rebus natu
<
lb
/>
ralibus euenit. </
s
>
<
s
>ſed prorſus attenditur forma
<
expan
abbr
="
quã
">quam</
expan
>
ſicuti res obtinendo perfectionem conſecuta eſt,
<
lb
/>
ita mens contemplando fine ſuo potitur: materia vt formę pars eſt,
<
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abbr
="
ſiquidẽ
">ſiquidem</
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>
in forma contineatur.
<
lb
/>
</
s
>
<
s
>Sed de his aliàs. </
s
>
<
s
>Vltimò ſcire dicitur hic magis, quàm alter, quòd alterius cognitio illi ſuppona
<
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tur. </
s
>
<
s
>vt ſubalternans ſcit magis, quàm ſubalterna, quia pręter id quod rem eſſe nouit vt ſubalterna,
<
lb
/>
<
arrow.to.target
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<
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nouit prętereà cur ita ſit. </
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>
<
s
>Quantum verò eſt de ſecundo fundamento; multis item modis aliquis
<
lb
/>
ſciens vniuerſalis eſſe fertur. </
s
>
<
s
>Etenim ille vniuerſalis qui ſpectat genus, ſi
<
expan
abbr
="
cũ
">cum</
expan
>
altero conferatur qui
<
lb
/>
ſolam ſpeciem tractat; veluti phyſicus vniuerſalis eſt, medicus particularis, quòd ille
<
expan
abbr
="
omniũ
">omnium</
expan
>
<
expan
abbr
="
rerũ
">rerum</
expan
>
<
lb
/>
naturalium vires explorat. </
s
>
<
s
>hic in homine conſiderando ſuam operam impendit. </
s
>
<
s
>Proinde vniuer
<
lb
/>
ſales artifices appellare ſolet Ariſt. </
s
>
<
s
>primum
<
expan
abbr
="
philoſophũ
">philoſophum</
expan
>
, dialecticum, & ſophiſten, addere quoque
<
lb
/>
licet oratorem. </
s
>
<
s
>Nanque orator de
<
expan
abbr
="
eiſdẽ
">eiſdem</
expan
>
rebus diſſerere poteſt, de quibus dialecticus, & ſophiſtes;
<
lb
/>
Niſi quod hi vniuersè tractant, vt quid hominem deceat; ille quid deceat Socratem & ſigillatim
<
lb
/>
conſiderat. </
s
>
<
s
>qui omnes ſic appellati fuiſſe videntur, quòd ens vniuersè
<
expan
abbr
="
propoſitũ
">propoſitum</
expan
>
habeant,
<
expan
abbr
="
nõ
">non</
expan
>
hanc
<
lb
/>
aut illam portionem entis. </
s
>
<
s
>vt mathematicus habet quantum. </
s
>
<
s
>Secundo loco vniuerſalis artifex ille
<
lb
/>
dici poteſt qui efficit id quod vult ex
<
expan
abbr
="
cõmunibus
">communibus</
expan
>
& per accidens nec accipit propria, & per fo ſic
<
lb
/>
dialecticus, ſophiſtes, & orator vniuerſales ſunt: primus philoſophus non eſt vniuerſalis,
<
expan
abbr
="
quoniã
">quoniam</
expan
>
,
<
lb
/>
etſi de omni ente diſſerit, at illa quæ ſunt entis propria veſtigat, & quę per ſe inſunt,
<
expan
abbr
="
cõmunia
">communia</
expan
>
<
expan
abbr
="
for-tuitaq́
">for
<
lb
/>
tuitaque</
expan
>
. </
s
>
<
s
>reijcit. </
s
>
<
s
>Tertiò vniuerſalis ille dici poteſt qui rem vniuersè conſiderat:
<
expan
abbr
="
idq́
">idque</
expan
>
. </
s
>
<
s
>tribus modis,
<
lb
/>
(niſi fallor) intelligi poteſt, vel quia nullis legibus obligetur, ſed euagetur quà velit, & talem vi
<
lb
/>
detur poſuiſſe Philoponus
<
emph
type
="
sup
"/>
b
<
emph.end
type
="
sup
"/>
<
expan
abbr
="
dialecticũ
">dialecticum</
expan
>
<
expan
abbr
="
eiusq́
">eiusque</
expan
>
. </
s
>
<
s
>affines, quippe qui de rebus naturalibus mathema
<
lb
/>
<
arrow.to.target
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</
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</
archimedes
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