Buonamici, Francesco
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De motu libri X
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391 - 420
421 - 450
451 - 480
481 - 510
511 - 540
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571 - 600
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quanquàm reipſa forma ſemper exiſtit in materia ſingulari: ſed hoc mentis officium eſt, ipſam
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à ſingulari abſtrahere, hoc eſt, ſine ſingulari materia conſiderare. </
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<
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>proptereà talis forma in mente
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ponitur ab Ariſtotele. </
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<
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>Dico verò ſic conſiderari formam naturalem;
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atq.
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moneo, talem conſide
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rationem adhuc eſſe naturalem, quòd includat materiam ſenſilem, non ignarus etiam ſine mate
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ria ſenſili ſpectari poſſe formas naturales aliis duobus modis, qui non ſunt naturales, altero
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qui-dẽ
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dem</
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vniuerſali quo forma naturalis generatim conſideratur, & vt
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principiũ
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ſubſtantiæ ſenſilis vni
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uersè non huius aut illius, in quo item ſenſilis materia, ſed vniuersè continetur, non vniuersè tan
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quam genus; ſed vt commune per indifferentiam, & ſub hac notione materiæ ſenſilis, non huius
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aut illius, vt oſsis & carnis etiam vniuersè ſumptorum: & aſſero conſiderationem
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hãc
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eſſe primi
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philoſophi. </
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<
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>altero verò modo conſideratur forma naturalis ſine materia ſenſili, quia ſit
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quoddã
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genus formæ, quod interuallum comitatur & materiam poteſtate quantam, quæ cùm ſit prior
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motu, ab omni motu ſeparari poteſt, & hanc ad mathematicum pertinere profiteor. </
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<
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>Itaque mo
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dus abſtrahendi de quo ſuprà diſputatum eſt, proprius eſt omnis ſcientiæ: quia ſic oportet pro
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gredi, ſi ſcientia paranda ſit, abſtractiones iſtæ, de quibus nuper expoſitum eſt, ſunt primi philo
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ſophi & mathematici, quæ tibi diligenter obſeruandæ ſunt. </
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<
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>Sed dicet quiſpiam, ſatis dictum eſſe
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de ſeparatione formæ, verùm quid dicendum eſt de ſeparatione materiæ? </
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<
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>Dicimus ad hoc mate
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riam ita ſeparari à forma, non quia in eius eſſentia forma non concipiatur, ſed cùm materia ſit vel
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ſingularis, vel infinita. </
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<
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>ſingularem à forma ſeparari, quoniam prior eſt origine forma ſingulari,
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& ab illa ſeparari & re & ratione, quia forma illa ſingularis eſt, quod verò eſt ſingulare non po
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teſt eſſe alicuius eſſentia. </
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<
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eſſentia per definitionem euoluitur, hæc verò non eſt ſingularis.
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</
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<
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>remaneret autem ſi non proxima (hæc enim cum forma corrumpitur) at alterius formæ ſubie
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ctum. </
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<
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>ſimpliciter autem materia non ſeparatur à forma, quòd ſimpliciter forma prior eſt quàm
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materia, & actus ſimpliciter prior eſt quàm poteſtas, & forma & actus in materiæ
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poteſtatisq́ue
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definitione ſumuntur.</
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E</
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F</
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1. Poſt.</
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9. Met.</
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Quid ſit materia ſenſilis, & quemadmodum in naturali methodo accipienda. </
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>Cap. </
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>XVIII
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.</
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<
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>ACCEPIMVS antè ſic ſe habere formam naturalem, vt nulla ratione neque reipſa,
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neq.
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vi mentis ſine materia ſenſili concipi queat. </
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>Attamen, vt opinor, à noſtra methodo non
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abhorrebit, ſi hoc loco ſermonem noſtrum conuertamus ad explicandum vnde noſcatur, quid
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ipſa ſit, & doceamus etiam qua ratione tractetur: confert enim ad cognoſcendam rationem &
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viam qua res naturales ſunt definitione euoluendæ. </
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>Primùm igitur eam nemo ignorat eſſe mate
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riam ſenſilem quæ iam à qualitatibus cum actuoſis, tum patibilibus occupatur, & motui
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tranſ-mutationiq́
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mutationique</
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. </
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<
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>ſubiicitur. </
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<
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>nam ſine his nulla vera mutatio videtur effici poſſe. </
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<
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>ideò materia ſenſi
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lis ab eiuſmodi qualitatib. & affectionib. non ſegregatur: reipſa quidem perſpicuum eſt, cogita
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tione verò dubium, ſiquidem materia principium eiuſmodi affectionum optimo iure ponatur:
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quia verò natura prius à poſteriore ſeuocari queat, non erit culpæ alicuius affinis qui materiam
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ſenſilem per qualitates ſenſiles, non ſanè definiri, tanquam hæc eius principia ſint, ſed vt per effe
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cta deſcribi putabit. </
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>Præſertim quòd ſi definiretur per accidentia, non poſſemus euitare quin ac
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cidens in ſubſtantiæ definitione ſumi poſſet; id verò oppugnat vniuerſa præcepta analytica. </
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<
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>Ete
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nim
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illum canonem. </
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>Quando alterum de altero prædicatur, vt de ſubiecto; quæcunque de
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illo prædicantur, etiam de ſubiecto prædicentur oportebit. </
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<
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>At verò materia ſenſilis eſt pars ſub
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ſtantiæ naturalis; ergo in eius definitione ſumenda eſt: pone tu nunc accidens principium mate
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riæ ſenſilis. </
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<
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>Et principium igitur ſubſtantiæ naturalis. </
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<
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>cùm cæteroqui de ſubiecto debeat demon
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ſtrari per ſubiecti principia, & per ſubiectum
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eiusq́
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. </
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<
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>principia definiatur. </
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>Neque hic tu elaberis
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inquiens, eam regulam complecti principia eſſentiæ: materiam verò negans eſſe principium eſ
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ſentiæ, ſed exiſtentiæ
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tantũ
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quæ poſterior eſt eſſentia: proinde nil vetare, quominus accidens in
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explicatione ſenſilis materiæ ponatur:
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nihilominus efficeretur, vt ſubſtantia fieret ex non
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ſubſtantia: fieret
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indiuiduum ex materia ſenſili quæ componeretur ex accidentibus. </
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<
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>Sed enim
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ſi poſteriora ſunt accidentia, ſeparari queunt à materia, vt ſine ipſis exiſtat. </
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>Vel igitur erit mate
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ria ſenſilis ſine poſtib. & ſic indiuiduum ſubſtantiæ nudum quod nos non approbamus, vel
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erit amplius ſenſilis; verùm degenerabit in aliud materiæ genus. </
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<
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>Idcirco ſic de ſenſili materia
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ſtatuendum puto. </
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ſpectatur, quatenus habet vnde pellat ſenſus. </
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<
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>aut vt res huic facultati
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ſubiecta, vel ſub ratione principij. </
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<
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>habet autem, vnde moueat ſenſus, initium duplex; alterum re
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motum, atque alterum proximum: ac remotum quidem eſt ipſa forma & actus; ex hoc enim ac
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cidentia pendent, quibus ineſt proxima facultas excitandi ſenſum. </
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<
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>Quatenus igitur materia ſen
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ſilis, non dubium eſt, quin accidens in eius definitione comprehendatur, non ſecus àc albedo in
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definitione hominis albi. </
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<
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a
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Vt enim teſtatur Ariſtoteles partes cuiuſque coniuncti in eius defini
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tione ponendæ ſunt. </
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<
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>Ex hoc effectum eſſe putant
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, vt tale materiæ genus motu deſignetur; </
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