Tractatus ſecūdusDe vniuerſalibus

homo ſit in re extra particularis tn̄ hoc accidit fibi ẜm ꝙ homo poterit ꝯſiderari abſqꝫ hoc ꝙ ſit ꝑticularis ⁊ ſic homo ē in pluribus: ⁊ p̄dicat̉ d̓ pluribus nō tamē vnus homo in numero ſed vnꝰ inſpecie nā homo ꝗ predicat̉ de ſorte idē ē ꝙ ſortes⁊ ꝗ predicatur de platōne idē eſt platōni cū p̄dicatum inſit ſubiecto ⁊ impoſſibile ſit vnā rem ī numero eē in pluribꝰ numero differētibus lꝫ homonō predicat de forte ẜm ꝙ eſt particularis. Cuiuſrō eſt qꝛ terminus ideꝫ p̄dicat quod ſignificat ergo qualiter ſignificat taliter predicat. Modo iſteterminus homo ſignificat naturā humanā abſqꝫomni participatiōe ⁊ particulari ratione ergo ſicpredieabit eam nō tn̄ p̄dicat ſic eaꝫ vniuerſaliterqꝛ ſicut dictū eſt ſupra intellectus hominis ẜm ꝙhomo alius eſt a ſua vniuerſalitate. Sed vnū eſt.aduertendū ꝙ cū dr̄ res ſubiecta intētioni ſecūdepredicat̉ nō eſt intelligendū ꝙ res illa ita ſit ſubiecta intētioni ꝙ ſit in ea tanqͣꝫ accn̄s in ſubiecto ſicut ſubiectū ſcientie nō dr̄ hoc modo ſubiectū: vtſcīa ſit in eo tanqͣꝫ in ſubiecto ſed in eo ē tanqͣꝫ ī obiecto. Scientia .n. nō eſt in ſcibili ſed in ſciēte vnde ꝓprie loquēdo nō dicit̉ ſubiectū ſed obiectumſcīe. Et ſil̓r res ſubiecta illi intētioni nō dicitur ꝓprie ſubiecta ſed obiecta. Ex hoc pꝫ quādo vl̓e eſtvnū ⁊ quādo nō ē vnū. Nō .n. eſt vnū in ſb̓a cū aggreget in ſe accidēs .ſ. intētioneꝫ ſecūdā ⁊ rē extraaīam que quādoqꝫ eſt accidēs vt albedo: quandoqꝫ ſb̓a vt homo nec ē vnū per accidēs ſiue accn̄ta.liter cum accidēs ſit in ſubiecto. Eſt igit̉ vl̓e vnūvnitate cognitionis ita ꝙ de rōne vl̓is nō requiritur niſi illa vnitas rōnalis. Et ꝓpter hoc dic̄ Ariſ.ꝙ eſt vnū in multis .ſ. cognitū. Qualiter vnuꝫ cognitū ſit in multis dcm̄ eſt: vnde nō pōt aliꝗs dicere ꝙ vniuerſale ſit vnū relatione cū ſecūde intētiones nō referant̉ ad res ſed potiꝰ ad ſe inuicemvt ſpēs dicit̉ ſpecies reſpectu generis ⁊ nō reſpectu nature obiecte hoc aūt inferius melius apparebit. Et ex hoc opꝫ ꝙ impoſſibile eſt vnā ⁊ eādeꝫſcīam determinare de vl̓i per ſe qͣꝫtū ad illas duas naturas quas īcludit ſed potiꝰ de vno per ſe etde alio ꝑ accidēs: ergo logyca cū ꝯſiderat vniuerſale nō ꝯſiderat ip̄m qͣꝫtum ad naturā ſubiectamper ſe non .n. conſiderat hoīem in eo ꝙ homo ſedin eo ꝙ ſpecies ⁊ ſic de alijs aīalibus. Et ideo logyca pͥncipaliter ē de ſecūdis intētionibus. Sedqꝛ ſecūde intētiones pͥncipaliter accipiunt̉ a proprietatibus rerū mediātibꝰ pͥmis ſicut viſum eſt:ideo dicit Auicēna pͥmo ſuo meth. ꝙ logyca ē deſecūdis intētionibꝰ adiūctis pͥmis ⁊ ſic pꝫ ꝙ logycus nō ꝯſiderat rem ſubiectā ꝑ ſe. Alie aūt ſciētieꝯſiderāt vl̓e qͣꝫtū ad rem ſubiectā na ph̓s naturalis nō ꝯſiderat corpus mobile inqͣꝫtum genuſ ſedinqͣꝫtum mobile corpus: ⁊ muſyca nō ꝯſiderat ionum inqͣꝫtum accn̄s ſed inqͣꝫtum ſic Ex quo pꝫ ꝙ

huiuſmodi ſcīe nō ꝯſiderant vl̓e ſub pͥma rationevniuerſalis cū non ꝯſiderant illud quod facit formaliter vl̓e ſed dicunt̉ ꝯſiderare vl̓e qꝛ ꝯſiderantres nō vt particulares ſed vt ſingulares. Sed debes ſcire ſicut vna intētio eſt genꝰ ⁊ ſpecies diuerſis reſpectibꝰ ita vna intētio eſt vl̓is ⁊ ſingularisreſpectu diuerſoꝝ. Nam ex hoc aliqua intētio eſtvl̓is inqͣꝫtum relationē hꝫ ad multa vt intētio hominis que eſt apud aīam qꝛ cōparat̉ ad multa iōeſt vl̓is ⁊ lꝫ hoc ſit tn̄ huiuſmodi intētio eſt in aīa:⁊ eſt ꝗd ſingulare quod ē qꝛ vnūquodqꝫ recipiturin alio ẜm modū recipiētis ⁊ nō per modū rei recepte. Cū ergo aīa ſit ſingularis vt alibi declarabitur oꝑꝫ ꝙ ꝗcꝗd recipit̉ in aīa ſingulariter recipiatur ⁊ ſit reſpectu eiꝰ ſingulare tn̄ ꝓpter hoc nōſequit̉ ꝙ huiuſmodi intētio nō ſit intelligibilis nāſingularitas ex hoc ꝙ ē ſingularitas non impeditactionē intellectuſ. Aliter ītellectiue cum ſint ſingulares nō poſſent ītelligi quod falſum ē nec volo ꝙ ſingularitas ex hoc ꝙ ſit ſingularitas ſit intelligibilis qꝛ tūc ſortes eſſet intelligibilis igit̉ accidit ei inqͣꝫtum huiuſmodi ꝙ ſit ſic: vel ſic ergo nōopponit̉ actioni intellectꝰ niſi cū ſit cū materia: ſꝫcū denudat̉ a materia erit ītelligibilis. Nūc autēintētio que eſt in aīa īmaterialiſē ⁊ oꝑꝫ ꝙ ſit in eaper modū eius vt ſupra dcm̄ ē. Et lꝫ aīa ītelligatres īmateriales īmaterialiter tn̄ intelligit eas eēmaterialiter qꝛ alias nō intelligeret naturas eaꝝmaͣles hoc alibi magis apꝑebit. Et ꝑ hoc pꝫ quomodo dꝫ ītelligi illud verbū boecij quo dicitur.Omne qd̓ ē ideo eſt qꝛ vnū numero ē. qd̓ planuꝫeſt in particularibꝰ ſed in vl̓ibus aliꝗ negauerūt ⁊aliꝗ dixerūt ꝙ vl̓e eēt vnū numero numeroſitateeēntie: hoc aūt falſuꝫ ē. Nā nō rēquirit̉ ad vnitatem vl̓is vnitas eſſentie: qm̄ genus nō dicit eſſentiam vnā ſed plures ſicut patebit ꝯn̄ter: ſed iō dr̄vl̓e vnū numero: qꝛ intētio illa q̄ eſt in aīa que facit vl̓ eē vl̓e ſicut dcm̄ eſt reſpectu aīe eſt vna innumero. Nō eſt aūt p̄termittēdū īueſtigare vtrūquālibet rem ſubiectaꝫ vl̓itati oporteat eſſe extraaīam vel nō. Ad que intelligēdū ſciēdū eſt ꝙ auicēna. 5. meth. ſue dicit ꝙ tribꝰ modis dr̄ vl̓e. vnomodo dr̄ vl̓ ẜm quod p̄dicat̉ de multis in actuꝫita ꝙ in multꝭ reperit̉ vt hō. Alio modo dr̄ vle qd̓poſſibile ē p̄dicari de multis nō tn̄ p̄dicat̉ in actunec ē in multis nec aliquo modo extra aīaꝫ vt domus octāgula q̄ ſolum ē in mēte artificis. Tertiomodo dr̄ vl̓e qd̓ nō eſt in pluribꝰ ſed in vno indiuiduo ē tn̄ ſibi nō repugnat eſſe in pluribꝰ vt ſol ⁊ lunā ⁊ ſimilia. ¶ Ad quoꝝ intelligentiā eſt ſciendūꝙ quēdaꝫ res habēt eſſe a natura ⁊ quedā ab artevt artificialia. Sed de rebꝰ naturalibuſ cognitionem habere nō poſſumus niſi p̄exiſtent. Quod ēqꝛ noſtra ſcientia cauſata eſt ab ipſis ⁊ poſterior ēipſis qꝛ noſter ītellectꝰ nō intelligit eas niſi ꝑ ſimi