Universa Philosophia
Pedro Hurtado de Mendoza (1578–1641)
First published 1624
Hurtado de Mendoza, Universa Philosophia (Lyon 1624): the Summulae and the Logica through Disputatio VII, with an original English translation. The rest of the work follows in later append batches.
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Summulae
Instruction for the Beginner on the Method of Argument
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Disputatio I. On the Terms of Propositions, and Their Union.
Aristoteles primo Physicorum
Sectio I. What Are Subject, Predicate, and Union?
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Sectio II. The Definition of Terms.
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Sectio III. On Vocal, Written, and Mental Terms.
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Sectio IV. On Significant and Non-Significant Terms.
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Signum significativum ad placitum
Sectio V. Divisions of the Mental Term.
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Sectio VI. On Universal, Particular, Confused, and Determinate, Superior, and Inferior Terms.
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Sectio VII. On Transcendent and Non-Transcendent Terms.
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Sectio VIII. On Univocal, Equivocal, and Analogous Terms.
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Sectio IX. On Absolute and Connotative Terms.
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Sectio X. On Categorematic and Syncategorematic Terms.
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Dices categorematicos significare
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Sectio XI. Concrete, Abstract, Complex, and Incomplex; Copulative and Non-Copulative Terms.
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Sectio XII. On Negative and Non-Negative Terms: Contrary and Contradictory.
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Sectio XIII. On Terms of First and Second Intention: Pertinent and Impertinent.
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Disputatio II. On the Properties of Terms.
Sectio I. On Supposition.
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Sectio II. Formal and Material Supposition.
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Sectio III. Simple and Personal Supposition.
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Sectio IV. Common and Singular Supposition.
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Sectio V. Distributive, Copulate, Determinate, Natural, and Accidental Supposition.
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Sectio VI. On Ascent and Descent.
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Sectio VII. On Ampliation, Restriction, Alienation, and Diminution.
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Sectio VIII. On Appellation.
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Disputatio III. On Speech, Its Parts, and Division.
Sectio I. On the Noun.
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Sectio II. On the Verb.
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Sectio III. On Speech.
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Disputatio IV. On the Proposition.
Sectio I. I Define the Proposition.
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Sectio II. On the Matter, Quality, and Quantity of the Proposition.
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Sectio III. Categorical, Hypothetical, Complex, and Incomplex Propositions.
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Sectio IV. On the Equipollence of Simple Propositions.
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Sectio V. On the Conversion of the Simple Proposition.
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Sectio VI. On the Opposition of the Simple Proposition.
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Sectio VII. The Preceding Doctrine and the Rules of Opposites Explained.
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Sectio VIII. On the Modal Proposition.
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Sectio IX. Modal Propositions Explained and Described.
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Sectio X. Why Are All Propositions of Each Figure Mutually Equipollent?
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Sectio XI. On the Quantity and Quality of Each Figure.
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Sectio XII. On the Opposition of Each Figure to the Others.
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Sectio XIII. On Exponible and Exclusive Propositions.
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Sectio XIV. Difficulties Concerning This Doctrine.
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Sectio XV. On Exceptive and Reduplicative Propositions.
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Disputatio V. On the Method of Knowing.
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Sectio I. On Definition.
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Sectio II. On Division.
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Sectio III. On Argumentation.
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Sectio IV. On the Mode and Figure of the Syllogism.
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Sectio V. Ostensive Deduction of Syllogisms.
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Sectio VI. Deduction of Syllogisms to the Impossible.
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Sectio VII. On Consequence.
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Some Terms Explained.
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Logic
Disputatio I: Disputatio I. On the Object of Logic.
Sectio I. On Object and Subject in General.
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Sectio II. The Adequate Matter of Logic.
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Sectio III. Whether Words Are the Object of Logic?
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Subsectio I. Words are not the adequate object of logic.
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Subsectio II. That voices do not inadequately pertain to the logician either.
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Sectio IV. Whether a Being of Reason Is the Object of Logic?
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Subsectio I. Which beings of reason constitute the object of logic.
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Subsectio II. Refutation of the first argument drawn from authority.
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Subsectio III. Arguments for the opinion of Soto and the other Thomists.
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Subsectio IV. The object of logic is real being.
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Sectio V. Whether the Formal or Rather the Objective Method of Knowing Is the Object of Logic.
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Subsectio I. These modes of knowing are explained.
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Subsectio II. The question is resolved.
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Sectio VI. What the Logician Immediately Considers in the Formal Method of Knowing.
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Sectio VII. Whether the Formal Method of Knowing Is Treated by Attribution to the Objective.
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Now it is asked what is the object of the attribution of logic. It is clear from what has been said that both modes of knowing are the proper object of logic, the one as the denominating form, the other as the denominated subject. We must inquire which of these is the object of attribution, and the ultimate end? On this there can be disagreement. The question is therefore whether the formal mode of knowing is referred to the objective as to an end, or on the contrary the objective to the formal? The first opinion is that the objective mode of knowing is the ultimate end. It is proved first: because the object is the end of the act; therefore the objective mode of knowing is the formal end. The antecedent is proved, because acts are for the sake of objects, and not conversely objects for the sake of acts; but that for the sake of which something is, is its end; therefore the object is the end of the act. The major is proved, because acts are certain ways and a tending toward the object as toward a terminus; but the terminus is the end of the way, and that for the sake of which the way is. Therefore the acts of the intellect are for the sake of objects.
Secondly, because God is the ultimate end of man, and not the beatific vision. For the end of man is infinite, by reason of which infinity man cannot be content with any creatures; but the same proportion holds between the other acts and their objects. Therefore objects are the end of acts.
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The second opinion affirms that the ultimate end is the acts of the intellect themselves. It is proved first in general, because in the other sciences what we intend is the perfection of our intellect, but the object itself is not the perfection of our intellect, but the acts themselves; therefore the ultimate end of the other sciences is not the object, but the acts themselves; therefore the same will be the case in logic. The minor is proved, because the object according to itself does not perfect the intellect, but as known; therefore the whole reason of perfecting consists in cognition. Therefore the whole perfection is the cognition itself.
Secondly in particular, because logic is an art, therefore it has some work to which it directs as to an end: but this work is not the objective mode of knowing, but the formal; therefore the formal mode of knowing is the extrinsic end of logic. The minor is proved. Because the objective mode of knowing is not produced by the intellect, but is known. You will say that the object itself is denominated disposed, and made by the very disposition of the formal mode of knowing. On the contrary, therefore the object itself, as disposed, is the end. Therefore the disposition itself is the ultimate end at least as quo. But this disposition is the formal mode of knowing. Therefore this is the extrinsic object at least as quo.
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The fuller explanation of this question does not belong to the logician. Briefly, however, I say that neither is the object the end of the act, nor the act of the object, but from both together a complete end is formed. The one as the end which, the other as the end by which. In the manner in which I spoke above concerning the object. For neither is the object alone intended by the knower, nor the act alone, but both. But neither needs to be ordered to the other; for when from two things one ultimate end is made, each is ultimate in its own genus, otherwise one end would not be made from them: but that from the object and the act one complete end is formed, the reasons of both opinions prove in the first place.
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Secondly, because the object by itself, with the act excluded, does not perfect the intellect. But the act does not make it knowing except by looking to the object itself as terminus; therefore from the act and the object one ultimate end is made, in which the act itself has the character of the end by which, the object however of the end which.
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To the first [argument] of the first opinion it is answered that acts are not for the sake of objects as for the sake of an end: but the word for the sake of signifies that the act is a representation of the object, and takes its species from it; just as a power is said to be for the sake of acts, although the act is not the end of the power, but rather on the contrary the power is the end of the act. Likewise a way is said not properly, but analogically, because it unites the object with the power, which through the act is said to tend toward it.
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To the second it is answered that both are the end of man. God indeed the objective end, and the end which; the vision however the formal end, and the end by which. For God blesses men as the object of beatitude, and the vision blesses as beatitude, and as the formal reason of blessing. And so the vision with God, and God with the vision, make man blessed, and form one ultimate end making men blessed. To the proof it is answered that the ultimate end of man, both which and objective, is infinite, whose infinity with its clear vision satisfies the human appetite. Of these things I have treated in the disputations on hope.
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To the third it is answered that the real art, as factible, is concerned with an inanimate work, and does not regard other terms or objects; but logic regards a work that by its nature represents objects, with which it constitutes one complete end.
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=== LATIN Ad primum secundae respondetur, eo ipso, quod quaerimus actuum perfectionem, nos etiam quaerere eorum actuum obiecta, quia sine obiectis non possumus actus habere. Ad secundum, nihil probat, nisi modum sciendi formalem esse finem quo, sive rationem formalem consequendi finem qui. === ENGLISH To the first [argument] of the second [opinion] it is answered that, by the very fact that we seek the perfection of acts, we also seek the objects of those acts, because without objects we cannot have acts. To the second, it proves nothing except that the formal mode of knowing is the end by which, or the formal reason of obtaining the end which.