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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hoc etiam maneat
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. </
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<
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>Cùm aliud ſit concipi ab eo quod eſt conſiderari; vt negamus poſterius
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ſine priore concipi, ſic damus ſine priore conſiderari. </
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<
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>Nec me latet à nonnullis concedi poſterius
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ſine priore concipi poſſe, in notitia confuſa. </
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>
<
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>noui
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.n.
">enim</
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>
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hominẽ
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, ignoro tamen ſit'ne animal rationis
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compos. </
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<
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>Cæterùm quia ſunt idem homo & animal rationis compos; mihi videtur is qui
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hominẽ
">hominem</
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confusè nouit, etiam
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cõfusè
">confusè</
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noſſe animal rationis compos. </
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>
<
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>cuius rei
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abbr
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ſignũ
">ſignum</
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, quòd ille qui nouit
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abbr
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ho-minẽ
">ho
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minem</
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>
confusè, non audebit negare ipſum animal eſſe:
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abbr
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neq.
">neque</
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in ea notitia quamuis rudi, concipiet
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aut enuntiabit
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abbr
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hominẽ
">hominem</
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non eſſe animal, quod ſanè facere poſſet, ſi in ea notitia hominis notio ab
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animalis notione non penderet: idem
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abbr
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.n.
">enim</
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foret àc ſi per accidens coniuncta eſſent in quibus non
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repugnat oppoſitum, veluti de cygno & nigro dictum fuit. </
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>
<
s
>quòd ſi nouit mens inferri repugnan
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tiam, vbi animal hominem non eſſe cogiter, iam hominem ſub animalis notione comprehendit.
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</
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>
<
s
>Ex his Philoponi rationes facilè diluuntur. </
s
>
<
s
>Nam tres illæ primæ confundunt id quod eſt conci
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pere, cum eo quod eſt abſtrahere. </
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>
<
s
>Tùm deinde abſtractio illa eorum eſt, vt formaliter accipiun
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tur, in iis verò nihil obſtat, quominus alterum ſine altero concipi nequeat. </
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>
<
s
>At verò locus 2. Phyſ.
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non magis ſtat à Philopono quàm à nobis, nam variis legitur modis & diuerſas interpretationes
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admittit. </
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>
<
s
>Docet enim ibi Ariſtoteles phyſici munus eſſe ſpectare formam non ſimpliciter; ſed
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/>
quatenus refertur ad materiam. </
s
>
<
s
>itaque formæ quæ ad materiam ſeſe applicarunt, vt in illa ſint
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/>
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immerſæ, ſunt phyſicæ conſiderationis. </
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>
<
s
>& addit & illæ quæ ſunt
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="
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">χωρ́ις ὰ μὲν εἴδει, ἐν ύληδὲ</
foreign
>
,
<
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/>
quæ verba ſunt valde ambigua. </
s
>
<
s
>ſiquidem ſuſpicio ſubſit de lectione, an'ne
<
foreign
lang
="
grc
">ἐὶδει</
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>
, quod eſt ſpecie
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& forma, ideſt ratione legendum ſit quibus ſignificatur modus ſeparationis. </
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>
<
s
>an
<
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lang
="
grc
">εἴδη</
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>
ideſt ſpecies
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& formæ quibus ſignificantur formæ, quæ ſeparari poſſunt, ac ſi priorem lectionem recipiamus,
<
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/>
duplex interpretatio ſuccurrat. </
s
>
<
s
>prima quidem, quòd hæc ſit ratio generalis conſiderandi formas
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apud philoſophum naturalem. </
s
>
<
s
>quòd illæ ſpectentur quæ ratione quidem ſeparantur; reapſe ve
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rò reſident in materia. </
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>
<
s
>Sed tunc exoritur difficultas, quid intelligendum ſit, cùm dicitur ſeparari
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ratione. </
s
>
<
s
>poſsint'ne formæ naturales ſine materia cogitari: quod tamen ſuperius confutatum fue
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rat. </
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>
<
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>
<
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a
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="
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An potius dictum id ſit, proptereà quòd priore lib. Phyſ. </
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>
<
s
>oſtenſum fuerit
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abbr
="
materiã
">materiam</
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>
&
<
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abbr
="
formã
">formam</
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>
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/>
<
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="
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"/>
<
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ratione differre. </
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>
<
s
>Tùm verò nil vetat, quin forma ſine materia concipi non poſsit: quandò eſt ea
<
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/>
notio formalis qua natura quidem alia ſignificatur, non tollitur verò pendentia. </
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>
<
s
>& ita nihil face
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ret locus ille contra nos. </
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>
<
s
>An hoc animaduerſum fuerit propter Pythagoram & alios qui rerum
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naturalium principia fecerint numeros & magnitudines quæ omnia ab illis extra materiam po
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ſita fuerunt. </
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>
<
s
>Itaque moneat Ariſtoteles Phyſicen illas formas tractare quæ ratione quidem ſola
<
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ſeparantur à materia, re verò reſident in ipſa, non illas quæ ſunt extra materiam. </
s
>
<
s
>Aut etiam hæc
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verba ab Ariſtotele adſcripta fuerint, vt doceat
<
expan
abbr
="
itẽ
">item</
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>
formas mathematicas à naturali perquiri,
<
expan
abbr
="
nõ
">non</
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>
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/>
<
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<
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ſanè vt ratione ſeparantur, ſed quatenus inhęrent in materia. </
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>
<
s
>Poſſumus &
<
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lang
="
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">εἴδη</
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>
, ideſt, formas ac
<
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cipere. </
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>
<
s
>& ita videbitur Ariſtoteles deducere phyſicam methodum ad
<
expan
abbr
="
ſubſtãtias
">ſubſtantias</
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>
verè ſeparabiles
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quas explorat primus philoſophus, & adnotare quatenus ad phyſicum pertineant, quatenus ſci
<
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licet ſunt in materia: non idcirco, quia ſint formæ materiatę; ſed quòd exercent ſua munera in
<
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/>
materia:
<
expan
abbr
="
atq.
">atque</
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>
adeò, vt in materia ſic eſſe dicantur, ſicut dictum eſt de Dei O. M. ſede
<
emph
type
="
sup
"/>
b
<
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type
="
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"/>
quam
<
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abbr
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cõ-
">con
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</
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>
<
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ſtituit illi Ariſtoteles in dextris cęli, quòd ibi maximè vigeant eius vites. </
s
>
<
s
>eodem modo dicantur
<
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illæ formæ in materia, quòd earum vires ſeſe prodant in materia, quaſi dicat Ariſtoteles
<
expan
abbr
="
etiã
">etiam</
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>
ſe
<
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parata pertinere ad phyſicum, quatenus tamen materiam reſpiciunt, & iſta interprętatio mihi
<
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magis arridet: quoniam ſubiicit Ariſtoteles exemplum formæ cuiuſdam quæ ſeparata eſt à ma
<
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teria quam afficit & immutat, ſolis nimirum quo ſubſtantia ſeparata notatur. </
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>
<
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>Neque
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.n.
">enim</
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>
immo
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bilis illa & indiuidua tum notuerat. </
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>
<
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>Nam quamuis Deus omnium auctor ab Empedocle prædi
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caretur illis carminibus quibus ex ipſo omnia deriuari teſtatur.</
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>
</
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C</
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Ratio I.</
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II.</
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<
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III.</
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IIII.</
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c 2. Phyſ.
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T. 26.</
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V.</
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VI.</
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D</
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d 3. De An.</
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e 7. Met.</
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E</
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<
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a 9. Met.</
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F</
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G</
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H</
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>
</
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<
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A</
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</
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B</
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</
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<
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<
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a 2. Phyſ.
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T. 18.</
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C</
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</
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<
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b 8. Phyſ.
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T. 81.</
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<
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>
<
foreign
lang
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">Γάνθ̓ ὁσα τε ἦν, ὁσα τε ἐστὶν, ἠ δ̓ ὁσταγε ἐτσαι ὀπισω</
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>
</
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>
</
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>
<
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type
="
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">
<
s
>
<
foreign
lang
="
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">Δένδράτε, βεβλάστηκε καὶ ἀνέρες, ἠ δέ γυναίκες</
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>
</
s
>
</
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>
<
p
type
="
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">
<
s
>
<
foreign
lang
="
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">Θῆρες τ' ὀιωνοὶτε καὶ ὐδαρτορθερέμμονες ἰχθὐς</
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>
.
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/>
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</
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>
</
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<
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>
<
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D</
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>
</
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<
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type
="
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">
<
s
>Ariſtoteles ipſe (vt videbimus) ex eo
<
expan
abbr
="
tãquam
">tanquam</
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>
fine hęc omnia deriuari putat cęlum; aut ſolem,
<
lb
/>
horum omnium reputat auctorem velut efficiens. </
s
>
<
s
>Sed
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abbr
="
quocunq.
">quocunque</
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>
modo hunc locum interpre
<
lb
/>
temur, nihil officit nobis ita credentibus, formę
<
expan
abbr
="
notionẽ
">notionem</
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>
à materiæ notione non ſeiungi. </
s
>
<
s
>Ea verò
<
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/>
quæ quinto loco ſubiiciuntur; ſolùm perſuadent rationis ſeparationem quæ non detrahit de no
<
lb
/>
tione materię. </
s
>
<
s
>& materiam potius, quàm formam ſeparari poſſe conuincunt. </
s
>
<
s
>Ad illud
<
expan
abbr
="
autẽ
">autem</
expan
>
quod
<
lb
/>
vltimò opponitur. </
s
>
<
s
>formam
<
expan
abbr
="
naturalẽ
">naturalem</
expan
>
à ſenſili materia ſegregari, dum pulſat
<
expan
abbr
="
mentẽ
">mentem</
expan
>
,
<
expan
abbr
="
eamq́
">eamque</
expan
>
. </
s
>
<
s
>verè &
<
lb
/>
propriè formam eſſe, vbi diſiuncta ſit à materia ſenſili. </
s
>
<
s
>Primùm reſpondemus materiam ſenſilem
<
lb
/>
eſſe vniuerſalem & ſingularem. </
s
>
<
s
>Porrò ſingularem eſſe forma poſteriorem non modò natura,
<
lb
/>
ſed origine, ſimpliciter enim forma prior eſt, quàm materia, vniuerſalem verò priorem; quip
<
lb
/>
pe partem eſſentiæ. </
s
>
<
s
>Ac verè tùm formam eſſe dicimus, vbi ſecreta fuerit à materia ſingulari;
<
lb
/>
ab altera verò neque re, neque cogitatione ſeiungi, & tùm intelligi poſſe, cùm ſeparata fuerit
<
lb
/>
à ſingulari: ac tùm verè formam eſſe, quòd in ſingulari non ſit forma, ſed compoſitum. </
s
>
</
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</
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</
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</
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</
archimedes
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