Commentarii Collegii Conimbricensis e Societate Jesu. In universam dialecticam Aristotelis Stagirita
,
1606
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IN CAP. VI. DE QVANTITATE.
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ram ſub ſtantiæ ſignificet eſſe accidens ſuapte natura oſtendens, quanto
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loco aſsiſtere queat, ſubſtantia per propriam extenſionem, quam præha-
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beat, etſi loquutio ſit impropria, non differet fortaſſè opinio ab ea, quam
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vltimo loco approbabimus.</
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<
s
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xml:space
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">Quod attinet ad Philoſophum, neutro loco ſigniſicat quantitatem eſſe
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xml:space
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Ariſtoteles
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pro prima
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ſentẽtia ad-
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ductus.</
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menſuram, ſed menſurabilem, inde enim colligit numerum, orationem, &
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continuum eſſe quanta, quia ſub menſuram cadunt, quidquid ſit de ipſa
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collectione, neque proinde ſignificat menſurabilem, eſſe rationem forma
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lem quantitatis, ſed quandam illius proprietatem, ex qua rectè infertur
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rei natura;</
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<
s
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xml:space
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"> vnde colliges quantitati proprium eſſe non ſolùm menſurare
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bſtantiãmẽ
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ſurabilẽ eſt
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quantitati
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proprium.
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Reſponde-
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tur ad pro-
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bationem
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primę ſent.</
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poſſe alia, ſed etiam menſurari poſſe, ſeu reddere ſubſtantiam menſurabi-
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lem, imò hoc magis proprium eſſe, quam illud, cum eſl
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e menſuram dicat
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ordinem magis immediatum ad actum humanum applicantem vnum al-
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teri, quam eſſe menſurabile ab alio, quod rei conuenit ſecundum ſe.</
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<
s
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xml:space
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"> Ad
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probationem reſpondetur quantitatem dici illas habere dimenſiones,
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quia per ſuas ſpecies eſt in cauſa, vt corpus trifariam metiamur ſecundũ
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longitudinem, latitudinem, & profunditatem, quę eſt earum affectio, non
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eſſ entia.</
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<
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">Secunda ſententia ſtatuit rationem formalem quantitatis in eo, quod
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tentia.</
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ſit diuiſibilis in partes eiuſdem rationis;</
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<
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xml:space
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"> hanc etiam indicat D.</
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Capreol.
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Albert.
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Soncin.
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Iauell.</
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in 1.</
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<
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<
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<
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dunt Capreol.</
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<
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1.</
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"> ad ſecundum contra primam concluſionem, Scot.</
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<
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primo phyſicorum tractat.</
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<
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.
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ex Ariſtot.</
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q.</
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<
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xml:space
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"> Probatur primo ex Philoſopho ſic definiẽte quantitatem in quinto
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Metaphyſic.</
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<
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<
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xml:space
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"> Quantũ eſt diuiſibile in ea, quæ in ſunt, quorum vtrũ-
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que, vel vnum quodque vnum quid, & hoc aliquid aptum eſt eſſe, id eſt in
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partes eiuſdem rationis, quæ ſeparatæ à toto poſſunt ſubſiſtere, vt vnum
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quid tale, quale erat diuiſum.</
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<
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xml:space
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"> Secundo, quia nihil apparet, quod prius tri-
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bui poſsit quantitati, quam diuiſibilitas, formalis autem cuiuſlibet ratio
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eſt prima, quæ illi tribui poteſt.</
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<
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">Hęc etiam opinio duplicem habet ſenſum, in primo ſumitur diuiſibili-
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tia duplicẽ
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poteſt habe
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re ſenſum.</
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tas pro capacitate, vt partes quantitatis verè, & realiter ſeparentur ab
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alijs partibus, idque per phyſicam actionem, atque hoc modo nequit eſſe
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ratio quantitatis, cum non conueniat omnibus, nam corpus diuina potẽ-
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tia redactum ad punctum ſeruat quantitatem, non verò eiuſmodi diuiſi-
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bilitatem, quia circa indiuiſibile non poteſt phyſica diuiſio exerceri.</
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<
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ces in eo euentu impediri diuiſionem, non diuiſibilitatem, vbi ratio quã-
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titatis collocatur.</
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<
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"> Sed non ſatisfacies, quia ratio formalis rei, itemq́ue
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formalis eius effectus impediri non poſſunt forma in ſubiecto exiſtente,
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ibi autẽ reuera impeditur aptitudo ad phyſicam diuiſionẽ.</
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<
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eſt rem habere partes eo modo affectas, vt inſeparabiles non ſint, quam
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diuiſibilem eſſe;</
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<
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"> ergo in eo priori ponenda eſt illius natura, & eſſentia.</
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<
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nique eſſe diuiſibile in partes eiuſdem rationis conuenit etiam qualitati
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ſecundum gradus intenſę;</
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<
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partes quantas, idque eſſe illi proprium, ac peculiare, explicandum tibi
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erit cuiuſmodi ſint illæ partes quantitatiuæ, indeq́ue ratio quantitatis
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veſtiganda.</
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