Vitruvius Pollio, I dieci libri dell?architettura, 1567

Page concordance

< >
Scan Original
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
< >
page |< < of 520 > >|
    <archimedes>
      <text>
        <body>
          <chap>
            <subchap1>
              <subchap2>
                <p type="main">
                  <s id="s.000071">
                    <pb pagenum="3" xlink:href="045/01/011.jpg"/>
                    <emph type="italics"/>
                  re piu uno habito, che un' altro. </s>
                  <s id="s.000072">L'altra è, che non coſi agecuolmente s'acquiſtano i belli habiti,
                    <lb/>
                  nè di leggieri alcuno merita eſſer con i chiari nomi di quelli chiamato. </s>
                  <s id="s.000073">Il che coſi eſſendo, l'huomo
                    <lb/>
                  auueduto s'affatica, & pratica con le perſone eccellenti, & non ſeduce ſe medeſmo, credendo ue
                    <lb/>
                  ramente di ſapere, quello che egli ueramente non ſa. </s>
                  <s id="s.000074">Diuidonſi gli habiti in queſto modo, che al­
                    <lb/>
                  tri ſono dello intelletto, altri della uolontà noſtra. </s>
                  <s id="s.000075">Gli habiti dello intelletto ſono ditre manie­
                    <lb/>
                  re. </s>
                  <s id="s.000076">Alcuni non laſciano lo intelletto piu al uero, che al falſo piegare, come è la opinione, il ſo­
                    <lb/>
                  ſpetto, la credulità: Altri uolgeno la mente humana dal uero, & di fermo al falſo la torcono. </s>
                  <s id="s.000077">co
                    <lb/>
                  me ſe alcuno da falſi principij diſpoſto, al uero per modo alcuno conſentire non poteſſe: & que­
                    <lb/>
                  ſto mal habito ſi chiama Ignoranza praua. </s>
                  <s id="s.000078">La terza maniera di habiti è quella, che auuezza
                    <lb/>
                  lo intelletto al uero, di modo, che egli non ſi può alla falſità, & all' errore per alcuna uia riuol­
                    <lb/>
                  gere; Degna ucramente & precioſa qualità, & conditione di habito, come quella, che lieui la
                    <lb/>
                  inſtabilità dell' oppinione, chiariſca il ſoſpetto, & induca la certezza, & la fermezza della ue­
                    <lb/>
                  rità. </s>
                  <s id="s.000079">Ma perche il uero nelle coſe diuerſamente ſi truora: però d'intorno al uero nelle coſe mol­
                    <lb/>
                  ti ſono gli habiti dello intelletto. </s>
                  <s id="s.000080">Dico adunque nello intelletto humano eſſer un' habito del ue­
                    <lb/>
                  ro, che di neceſſità adiuiene, & un' altro habito di quel uero, che non è neceſſario, detto da
                    <lb/>
                  Filoſofi Vero contingente. </s>
                  <s id="s.000081">Il Vero neceſſario è quello, che per uera, & certa ragione ſi con
                    <lb/>
                  chiude. </s>
                  <s id="s.000082">& oltra di queſto uero neceſſario è quello, che per proua de alcuna coſa ſi piglia. </s>
                  <s id="s.000083">& fi­
                    <lb/>
                  nalmente uero neceſſario è quello, che della proua, & della coſa prouata è compoſto. </s>
                  <s id="s.000084">La onde
                    <lb/>
                  dalla predetta diuiſione tre maniere di habiti d'intorno al uero neceſſario ci ſono manifeſte. </s>
                  <s id="s.000085">La
                    <lb/>
                  prima è nominata Scienza, che habito è di concluſione per uera & neceſſaria proua acquiſtato. </s>
                  <s id="s.000086">
                    <lb/>
                  La ſeconda è detta Intelletto, che è habito de i principij, & delle proue, & ritiene il nome della
                    <lb/>
                  potenza dell' anima, nella quale egli ſi truoua: la onde è nominato, Intelletto. </s>
                  <s id="s.000087">imperoche allo
                    <lb/>
                  acquiſto di quello non ui concorre altro habito precedente: ma conoſciuti i termini, cioè ſapen­
                    <lb/>
                  doſi la ſignificatione de i nomi: di ſubito lo intelletto ſenza altra proua, ſolo da diuini raggi il­
                    <lb/>
                  luſtrato del lume naturale conoſce, & conſente eſſer uero quello, che gli è propoſto. </s>
                  <s id="s.000088">Però Dan
                    <lb/>
                  te chiama il conoſcimento di queſto uero, prima notitia. </s>
                  <s id="s.000089">& quel uero, primo uero. </s>
                  <s id="s.000090">i Filoſofi,
                    <lb/>
                  primi concetti, o Dignità, o Maſſime ſogliono chiamare. </s>
                  <s id="s.000091">Da queſto habito detto intelletto, han­
                    <lb/>
                  no hauuto uigore, & forza ſpecialmente le Mathematice. </s>
                  <s id="s.000092">perche in quelle ſono queſte notitie
                    <lb/>
                  manifeſtiſſime, & benche picciole ſiano di quantità, ſono però di ualore ineſtimabile. </s>
                  <s id="s.000093">Per ſape
                    <lb/>
                  re adunque conchiudere molte coſe da i proprij principij, (che altro non è, che hauere ſcienza)
                    <lb/>
                  biſogna prima acquiſtarſi lo Intelletto: cioè l'habito, che conoſce i principij. </s>
                  <s id="s.000094">che io in queſto luo
                    <lb/>
                  go chiamerei, Intendimento, per non confondere i uocaboli delle coſe: perche intelletto è nome
                    <lb/>
                  di potenza & di uirtu dell' anima, che intende: & intendimento è operatione, ouero habito di
                    <lb/>
                  quella potenza. </s>
                  <s id="s.000095">La terza maniera è detta Sapienza, che è pronta & iſpedita cognitione delle
                    <lb/>
                  proue alle conchiuſioni applicate. </s>
                  <s id="s.000096">Et come lo acume della diuina intelligenza penetra per entro
                    <lb/>
                  al mezo di ogni coſa, coſi ad uno riſuegliamento dello intelletto habituato in molte ſcienze, &
                    <lb/>
                  nella cognitione di molti principij ſi ritroua il uero: & queſti ſono gli habiti dello intelletto d'in­
                    <lb/>
                  torno al uero neceſſario: cioè d'intorno al uero, che non puo eſſere, che non ſia, ne i quali non
                    <lb/>
                  ſi è ritrouato quello habito, che noi Arte chiamamo: propriamente dico, perche hora ſiragio
                    <lb/>
                  na con i proprij, & ueri uocaboli delle coſe. </s>
                  <s id="s.000097">Hora uediamo ſe tra gli habiti, che ſono d'intorno
                    <lb/>
                  al uero Contingente ſi troua l'Arte. </s>
                  <s id="s.000098">Dico che nelle coſe fatte da gli huomini, perche dipende­
                    <lb/>
                  no dalla loro uolontà, che non piu a queſto, che a quello è terminata, non ſitroua quella neceſ­
                    <lb/>
                  ſità, di che ſopra dicemmo. </s>
                  <s id="s.000099">& altre di quelle ſono pertinenti alla unione, & conuerſatione, al­
                    <lb/>
                  tre conuengono all utilità, & commodo uniuerſale. </s>
                  <s id="s.000100">La regola di quelle è nominata Pruden­
                    <lb/>
                  za, che è habito moderatore delle attioni humane, & ciuili. </s>
                  <s id="s.000101">La regola delle ſeconde è detta Ar
                    <lb/>
                  te, che è habito regolatore delle opere, che ricercano alcuna materia eſteriore. </s>
                  <s id="s.000102">& ſi come dallo
                    <lb/>
                  habito della prima regola gli huomini ſono chiamati Prudenti, Giudici, Legislatori, e Rettori:
                    <lb/>
                  Coſi dal ſecondo ſono detti Architetti, Soldati, Agricoltori, Fabri, & Artefici. </s>
                  <s id="s.000103">Dalle gia
                    <emph.end type="italics"/>
                  </s>
                </p>
              </subchap2>
            </subchap1>
          </chap>
        </body>
      </text>
    </archimedes>
Impressum