Buonamici, Francesco
,
De motu libri X
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non naturalem; meo quidem iudicio non potes, quòd ea complet definitionem naturalem, & fa
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cit vt quæ cęteroqui dialectica fuerat, euadat naturalis. </
s
>
<
s
>Itaque ſi propter quod
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vnumquodq́
">vnumquodque</
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. </
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<
s
>ta
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le eſt, & illud magis tale, cùm definitio per formam fiat naturalis acceſsione materiæ, ergo & de
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finitio per materiam magis erit naturalis. </
s
>
<
s
>Neque id obſtat quòd forma ſit magis natura quàm
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materia: eſt enim magis natura, quoad pertinet ad eſſentiam, non autem cauſſa methodi; defini
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tio per materiam contrà methodi magis eſt, licet ſit eſſentiæ minus. </
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>
<
s
>Dices'ne diſſolui compoſitum
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in rationem materiæ, non quia ſit pars eſſentiæ, ſed quia vehiculum ſit, & ad id neceſſarium, vt
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forma exiſtat? </
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>
<
s
>Non licet, opinor; neque enim notat antiquos Ariſtoteles, quòd per materiam de
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finirent, quia pars eſſentiæ non eſſet, ſed vehiculum; verùm quòd in illa ſola conquieſcerent. </
s
>
<
s
>Ne
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que item verò aſſeritur materiam adiuuare notitiam formæ, quia per ipſam ſubſiſtit: Nanque
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omnino ſequeretur prius in notitia diſtincta ex poſteriore pendere; proptereà quòd pertinet hoc
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ad
<
foreign
lang
="
grc
">ὓπαρξιν</
foreign
>
, non ad
<
foreign
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="
grc
">οὐσιαν & τὀ τὶ ἐστὶ</
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, ſed
<
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="
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">ὓπαρξις</
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eſt ſingularis caduca, & poſterior; eſſentia
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vniuerſalis æterna & prior. </
s
>
<
s
>Itaque potius
<
foreign
lang
="
grc
">ὓπαρξις</
foreign
>
ex eſſentia cognoſcetur, quàm eſſentia ex
<
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/>
<
foreign
lang
="
grc
">ὓπαρξεὠς</
foreign
>
. </
s
>
<
s
>Nam cęteroquin quæ D. Thomas, & ſectatores Scoti in medium attulerunt licet
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apud ipſos valeant admodum, apud nos locum habere non poſſunt. </
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>
<
s
>Nimirum, ſi materia ſo
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lùm vehiculi vicem in definitione ſubiret, etiam ſubſtantiam iri definitum ex additamento
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abbr
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quẽ-
">quen
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</
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admodum accidens. </
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>
<
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>Etenim ſicuti ſubiectum ponitur in definitione accidentis, velut eius vehicu
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lum; non quia ſit pars quiditatis accidentis, vt in ſimitate naſus; ſed quia ſit naturale vehiculum
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ſimitatis (eſt enim ſi miras accidens,
<
expan
abbr
="
ideoq́
">ideoque</
expan
>
. </
s
>
<
s
>ſimplex quædam natura) ſic de ſubſtantiæ definitione
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dicendum foret. </
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>
<
s
>Deinde quia ſequeretur, vt ſola forma eſſet tota, & completa quiditas, & ſpecies:
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ex quo efficeretur vt anima hominis ſeparata eſſet totus homo. </
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>
<
s
>Nec forma cùm materia faceret
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vnum per ſe, quia fit vnum per ſe ex imperfectis ſolum, non autem ex aliquo perfecto, nunc for
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ma perfectum quid eſſet. </
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>
<
s
>Quin etiam nullum foret diſcrimen inter res materia concretas, & à
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materia ſeparatas: in vtriſque enim ſola forma eſſet vniuerſa quiditas. </
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>
<
s
>Nanque etiam ſubiectum
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complet quid eſt accidentis. </
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<
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>Quamobrem ſi ita ſe haberet materia ad formam, vt ſubiectum ad
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accidens; iam perſpicuum foret, quid de hoc problemate decernendum eſſet; cuius oppoſitum
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cùm ſumat D. Thomas, id apud nos verum eſſe nullo modo poteſt. </
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>
<
s
>Neque item concedimus ac
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cidens eſſe naturam ſimplicem, quippe quę ſit in alio, à quo item pendet in eo, quòd ſit. </
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>
<
s
>Quocirca
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etiam ab Ariſtotele excluſum eſt accidens ab aliis,
<
emph
type
="
sup
"/>
a
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sup
"/>
quorum eſſe & eſſentia idem ſunt, id quod
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ſimplicibus euenire ſolet. </
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<
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>Neque item valet apud nos. </
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>
<
s
>Si forma eſſet tota rei quiditas, animam
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<
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hominis ſeparatam fore vniuerſum hominem: quandoquidem non pugnant hæc ſecum:
<
expan
abbr
="
formã
">formam</
expan
>
,
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eſſe totam hominis quiditatem, & eam non eſſe hominem totum, quia totus homo vltra quidita
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tem habet quoque materiam ſenſilem, & toto poſteriorem. </
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>
<
s
>Proptereà dictum ſępè eſt ab Ariſto
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tele rationem eſſe explicationem formæ non compoſiti:
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type
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b
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nec compoſita definitione explicari
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propter acceſsionem materiæ: & id neceſſariò conſequi, ſi definitione explicaretur compoſitum,
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vt bis idem repeteretur, non ſecus atque ſiquis naſum ſimum definite vellet; etenim ſimum per
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naſum definiendum eſt, quare ſi naſum ſimum definire velis, & naſum in eius definitione ſume
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re cogeris. </
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>
<
s
>Neque verò ego id dico, quin compoſitum ſit id cuius definitio quæritur & quid eſt:
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ſed quòd non eſt id quod definitione exponitur; illius quidem eſt quid eſt & definitio; ſed ipſum
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non eſt: itaque definitur quòd eius eſſentia quæritur; non definitur autem, quia partes eius non
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omnes explicantur definitione. </
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>
<
s
>Adde etiam; quia non videtur item abſurdum Ariſtoteli totam
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quiditatem eſſe totum hominem qui mente
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abbr
="
cõprehendendus
">comprehendendus</
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>
eſt: idem quoque teſtabatur Auer
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roës. </
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>
<
s
>Neque enim quiditas eſt ſine mente: ideò & id explicat primò quod eſt in mente; &
<
expan
abbr
="
quoniã
">quoniam</
expan
>
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homo ille qui eſt in mente, compoſitus eſt ex materia & forma: non verebor etiam dicere totam
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formam ex eiſdem partibus eſſe
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="
cõpoſitam
">compoſitam</
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>
: nam materia quę mente concipitur & eſt toto prior,
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eſt pars formæ; & vt Ariſtotelico verbo vtar; eius formæ, quæ eſt quiditas.
<
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lang
="
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">μέρως μέν ὁ̂υν ἔστὶ,
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καὶ τοῦ εῖδους</
foreign
>
. </
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>
<
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>“Pars igitur eſt formæ; nempe ea materia ſine qua forma cogitari non poteſt”, &
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cùm
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& forma ſit vox ambigua qua notatur ſpecies, & qualitas, vnde eſſentia deriuatur; ne
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labamur in hoc; & ſpeciei partem ſuſpicemur eſſe ſolum materiam; ſeipſum explicat Ariſtoteles
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dicens, “
<
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">εἶδός δὲ λὲγο τὸ τί ἧν εἷναι</
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>
”. </
s
>
<
s
>ideſt formam
<
emph
type
="
sup
"/>
c
<
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type
="
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"/>
dico quod quid erat eſſe. </
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>
<
s
>Nam quamuis
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poſtea T. 37. videatur monuiſſe carnes & oſſa non eſſe formæ partes, ſed materiam; tametſi
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expan
abbr
="
mẽ-te
">men
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te</
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>
ſeuocari nequeat ab illis forma, quòd ſine illis non exiſtit; memineris iam Ariſtotelem diſtin
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xiſſe partes in eas quæ ſunt priores & poſteriores toto, atque aſſeueraſſe eas quæ ſunt toto prio
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res, eſſe partem definitionis, formę ac quiditatis; ſed enim carnes & oſſa huiuſmodi non eſſe, &
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ita ſe habere ad formam vt æs ad circulum, vt ſi omnes circuli ænei forent: nihilo enim magis eſ
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ſet eſſentiæ pars: at non ita de corde iudicandum eſt. </
s
>
<
s
>Verùm quòd vtraque ſunt in mente, mate
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ria, non quidem ſenſilis, ſed mente comprehendenda eſt in eo quod definitur, & definitione. </
s
>
<
s
>Qua
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propter neque etiam id verendum eſt, ne quamuis vniuerſa quiditas
<
expan
abbr
="
totã
">totam</
expan
>
rei eſſentiam explicet;
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totum
<
expan
abbr
="
definitũ
">definitum</
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>
exponat: eſt enim vt totum exponit, quippe, id quod ſola mente
<
expan
abbr
="
cõprehenditur
">comprehenditur</
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>
, </
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>
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