Buonamici, Francesco
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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
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buit imbecillitati ſenſuum humanorum. </
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<
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>Minus enim, inquit, diuinam partem contemplari
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contingit quòd non multum illius pateat ſenſui, cuius beneficio tum de ea ipſa parte diuina,
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tum de ijs, quę noſſe cupimus, facultas cogitandi, & indagandi nobis ſuppetat. </
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<
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>Sed ad alias
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quoque artes translatum eſt ab Ariſtotele huiuſmodi pręceptum, quippe qui clariſsimè teſtetur,
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deficiente aliquo ſenſu deperire item cum eo aliquam ſcientiam, vt viſu deficiente colorum,
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auditu verò ſonorum. </
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a
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Quapropter ſi ſaluo homine ſenſus vniuerſi tollerentur, continuo quo
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que omni ſcientia priuaremur. </
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>Idem quoque monſtrat ſcientiæ cuiuſque principia colligi per
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inductionem, & à ſenſu deduci. </
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b
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Pertinet & eadem norma ad illa principia, quibus vtitur ci
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uilis philoſophus, nam ſiue reſpiciant rerum veritatem, atque naturam, ſiue actionem; in ſen
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ſum neceſſariò reſoluuntur: quando ad rerum veritatem pernoſcendam requiratur inductio,
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quæ eſt de ſenſilibus; ad actionem verò conſuetudo,
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c
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quæ exoritur ex frequenti vſu ſingula
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rium. </
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>Valeat ergo Parmenides, qui iudicium ſenſus omnino detrectat & ita pręcipit impuden
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tiſsime, licet habuerit aſſeclam Hippocratem, qui neſcio qua ratione ductus
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, id
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eſt menti non ſenſui fidere nos voluit.</
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g Primo
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de part.
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an. cap. 1.</
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h 2. Met.
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T. 15.
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Galen. 2.
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de temp.
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c. 2.</
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E</
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a 4. Mete
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or. </
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<
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>T. 29.</
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b 2. Phyſ.
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T. 6.</
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F</
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c 8. Phyſ.
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T. 22.</
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d 8. Phyſ.
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T. 26.</
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e Galen.
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>ad Hiero
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nem.
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4. Met. T. 9.</
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f 1. Poſt.
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T. 6.</
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g 1. de Ge
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ner. 7. T.</
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G</
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h 3. De cę
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lo T. 61.</
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i 3. de Ge
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ner. </
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10.</
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k Lib. de
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plac. cap. 1.</
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H</
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l 1. de par
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t. an cap. 5.</
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A</
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a 1. Poſt.</
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b 2. Poſt.</
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c 1. Eth.</
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Neu faxit Deus (inquit ille) vt pateat tibi ſemita ſenſus</
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>Neue oculus fallax, aut lingua auriſúe ſonora
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B</
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Decipiat, varium ratio det rebus honorem
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.</
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<
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>Quantò rectius vetus ille quidem inter Latinos, ſed elegantiſsimus & iudicio eruditiſsimus
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poëta cecinit ea de ſenſu?</
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Communis dedicat eſſe</
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<
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>Senſus, cui niſi prima fides fundata valebit
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,</
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Haud erit occultis de rebus, quò referentes</
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<
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>Confirmare animos quicquam ratione queamus
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.</
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<
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>Nollem hic multus eſſe: veruntamen ad ſe rapit me Galenus
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d
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& eorum inſcitiam redarguens,
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qui fidem facere ſtudent ex ijs quæ adhuc ignorantur, cum ceteroquin ea quæ ſumuntur ad de
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monſtrationem vel euidentia ſint oportet, vel antea demonſtrata: & rerum ſenſilium legitimum
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iudicem clamans eſſe ſenſum, vt pote tactum primarum qualitatum. </
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<
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ſuccurrat, qua illæ noſcuntur, eam quæſo demonſtrent. </
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<
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>inauditam enim ſapientiam promit
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tunt, immo, ſi verum fateri licet, ſtuporem potius, ſi quidem rerum ſenſilium meliorem ſe iu
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dicem habere putent, quàm ſit ipſe ſenſus. </
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<
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iam de niue diſputandum erit, ſit ne candida cenſenda, quemadmodum omnibus apparet: an
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atra potius, vt prędicabat Anaxagoras; & de pice ſimiliter: neque enim, ſi viſui de albo, quod
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viderit, fides habenda non eſt, de nigro ſine demonſtratione credendum erit. </
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<
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>Omnia igitur quæ
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ſenſui apparent, ſi iam fide carere dicunt: nec cygnum eſſe album fateantur, niſi prius id ratio
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ne conſpexerint, neque diem neque Solem. </
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<
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>ad eundem modum & de voce auribus fidem ab
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rogent & de odore naribus & de omni tactili ipſi ſenſui tactus. </
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<
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>Quæ ſanè nihil diſtant ab hæ ſi
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tationibus & nugis Pyrrhonianis. </
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<
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>Aequum verò fuerat eos qui optimam ſectam in philoſophia
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delegiſſent, quæ primas qualitates per elementa principiaque ponit, non tam deſciuiſſe à com
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muni hominum ſenſu, vt, quæ omnis demonſtrationis principia ſunt & quæ ſenſui mentique
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patent, non cognoſcerent. </
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<
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>Et profecto quiſquis de his addubitat, fruſtra de alijs inquirit, vt po
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te nil ſibi relinquens, vnde ſit incepturus. </
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>Sed illud vnum prauorum dogmatum principium eſt,
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nihil de demonſtratione prius meditatum ſimul res ipſas inquirere: veluti, quid nam demon
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ſtratio ſit, demonſtrare tentare. </
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<
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>Placet ſanè mihi Diogenes, qui cùm de motu interrogaretur,
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nihil quidem reſpondit, ſed ſurgens ambulauit, per ipſam euidentiam ſophiſtæ ſenſum expro
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brans, & planè, qui hæc non norunt egent ſenſu, ne dicam pœna,
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e
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vt ſiquis ignem calidum eſ
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ſe non ſentiat, conijciatur in ignem. </
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<
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>Non eſt ocium nunc de fide ſenſibus adhibenda diſputare.
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<
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>Satis ſit hunc rerum naturalium eſſe debere normam, & regulam qua cuncta exploremus,
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f
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ne
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que ab eius iudicio ne latum quidem vnguem diſcedemus. </
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<
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offert motus:
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nos ad contemplationem primus excitauit, cuius cum principia quęrerentur
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effectum eſt, vt naturalis omnium prima philoſophia ſtatueretur: nec vero quòd omnes ſcientiæ
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motum adhibeant, vel cogitando, vel ex motu ratiocinando, vel etiam ficto motu ad maiorem
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explicationem, veluti mathematici, dum ex fluxu puncti lineam ex huius item fluxu ſuperfi
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ciem, & ex ſuperficiei fluxu corpus efformant. </
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<
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>Neque hæc eò dicimus, quominus arbitremur
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magnam quoque rationem mentis eſſe habendam: ſed, vt ſeligamus illud mentis iudicium de
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rebus abſtruſis quas ſenſus attingere nequit, quod futurum ſit rectum. </
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<
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>tale autem erit, ſi illa acci
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piat, quæ nihil euertant eorum, quæ per ſe & propriè ſentiuntur, hoc eſt in quorum ſenſione
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nullus error committitur, quod tum euenit, cum omnia ritè diſpoſita ſunt, vt optimè ſenſio fiat.
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<
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>Quod ſi minus liceat, vt inueſtigatione cęleſtium corporum,
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g
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locorum ignotorum, & ſubſtan
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tiarum quæ ſunt liberę & ſolutæ à materia, quorum aliqua nullo pacto ſubiiciuntur ſenſibus; </
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