Guevara, Giovanni di
,
In Aristotelis mechanicas commentarii
,
1627
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transferat. </
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<
s
id
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N107A2
">Ratio vero eſt manifeſta, nam huiuſmodi
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abbr
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obiectũ
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totale & adæquatum in qualibet ſcientia coaleſcere debet
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abbr
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tũ
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ex ſubiecto materiali etiam adæquato, ac formalitate ſub qua
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de illo agitur; tum etiam ex omnibus ijs quæ de ipſo demon
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ſtrantur in ſcientia. </
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<
s
id
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N107B5
">Explicatum ergo ſubiectum materiale
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ſub illa formalitate cum omnibus quæ de illo demonſtrantur
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per theoremata ac problemata mechanica, conſtituetur to
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tale & adæquatum huius facultatis obiectum, in ordine ad
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quod tota eius eſſentia, ac ratio ſpecifica deſumenda eſt, ac
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paulatim inferius explicanda. </
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Qua ratione facultas Mechanica conſtituatur
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Ars & Scientia.
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<
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">ADDITIO TERTIA.</
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<
s
id
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">Hviuſque ad ſignificandum habitum intellectualem
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abbr
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cõ-templationis
">con
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templationis</
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mechanicæ, vt plurimum vſi ſumus no
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mine facultatis mechanicæ, eo quod nomen facultas abſtra
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hat à propria ſignificatione artis, aut ſcientiæ,
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abbr
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latiusq.
">latiusque</
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pateat
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ſecundum communem omnium conceptionem. </
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<
s
id
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N107E4
">Quare de
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terminandum nunc eſt, vtrum talis habitus vel facultas, ſit ve
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rè in ſe, ac propriè vocari poſſit tum ars, tum ſcientia. </
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<
s
id
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N107EB
">Quod
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ſanè auſpicari debet à communi ratione artis atque ſcientiæ
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ab Ariſtotele ſæpius explicata,
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abbr
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aptèq.
">aptèque</
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paſſim licet non ſem
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per diſtincta. </
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<
s
id
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N107F8
">Nam 6 Ethicorum cap. 4. artem docet eſſe
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habitum quendam vera cum ratione
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abbr
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effectiuũ
">effectiuum</
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circa id quod
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aliter eſſe atque aliter poteſt; & cuius principium ſit in eo
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quod efficitur. </
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>
<
s
id
="
N10805
">Vnde eorum quæ ex neceſſitate ſunt, vel fiunt
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ſecundum naturam, nullam ait eſſe artem, cum hæc in ſe prin
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cipium habeant. </
s
>
<
s
id
="
N1080C
">Ac proinde ſequenti capite diſtinguit artem
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à ſcientia, eo quod ſcientia ſit de rebus quæ non poſſunt ali
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ter ſe habere. </
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<
s
id
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">Nihilominus 1. Metaphiſices cap. 1. idem
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Philoſophus artem videtur confundere cum ſcientia ſaltem
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practica; ait enim, artem eſſe de vniuerſalibus, ac propter
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cauſam ea quæ ſfiunt cognoſcere, exemplum adhibens tum </
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