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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Sectio VIII. On the Adequate Object of Dialectical Attribution.
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Subsectio I. The first opinion.
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Subsectio II.
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Subsectio III. Definition, division, and argumentation are not the adequate object of logic.
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Subsectio IV. Demonstration alone is the adequate object of attribution.
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Sectio IX. Other Matters Concerning the Object of Logic.
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Disputatio II: Disputatio II. How Logic Attains Its Object.
Sectio I. On Logic as Used and as Taught: Whether Each Is a Science?
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Sectio II. Whether Logic Is a Practical Science or a Speculative One?
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Sectio III. Whether Logic Concurs Efficiently in the Acts of Other Sciences?
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1 Some of the more recent authors affirm it. But undeservedly. First, because no habit concurs efficiently except to its own proper acts, from which it is generated, but the acts of the other sciences are not proper to logic, nor is it generated by them. Therefore logic does not concur efficiently to them: the major seems known from the terms, because, if they are not proper acts of logic, then logic is not generated by them. Therefore neither does logic generate them. The consequence is clear, because logic, and every natural habit, does not generate acts unlike those by which it itself is generated, but the acts of the other sciences are unlike logical acts, therefore they are not generated by logic. The minor of the first syllogism is proved, because the acts of the other sciences are about things according to themselves. Therefore the acts of the other sciences are not logical acts.
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1 Secondly, the acts of the other sciences are the object of logic. Therefore they are not produced by logic. The consequence is clear, because habitual science does not produce its object, but considers it through acts, as is clear in Architecture and other practical faculties. Nor is he to be heard who asserts that they concur to external works by immediate action, for that is asserted without foundation (as I shall say elsewhere) and without authority. For the Doctors ascribe to the sciences not the effecting but the contemplation of the object, to which they concur by means of their acts: but besides the proper acts tending into the objects of habits, what do habits produce? It is confirmed: a habit tends into the object through acts. I ask, into what object does logic tend by producing the acts of the other sciences? Finally, the intellect with its own impressed species and, for example, the habit of physics, is the adequate cause of physical cognition, therefore no other concurs with them. I prove this consequence at length in disputation 9 on Physics, section 4. But that they are done artfully is an extrinsic denomination from logical acts, just as feet are referred to number.
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1 You will say that other practical sciences do not concur to produce their objects, because they are in a different power, as Architecture does not concur to the house, but it is otherwise with logic, which is in the same power. But on the contrary, because if it does not belong to it from the common account of practical science, much less will it belong to it from the fact that it is in the same power. For the intellect directed by logic much more easily executes the object of logic than the external powers directed by practical sciences execute theirs, therefore if these powers effect their acts without the active concurrence of practical science, the intellect also effects its own without the concurrence of logic.
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1 Thirdly, because the habit of logic does not tend immediately into objects, but by means of acts, for it is like a power, which attains its object only through acts. Therefore the habit of logic does not produce its object. The consequence is clear, because then it would also have a mode of tending into the object immediately, and not through acts. It is confirmed: the acts of logic do not produce the acts of the other sciences, for an act only produces a habit, and it is concerned with the object only in the genus of extrinsic formal cause, as will be said at length in the books on the soul. Therefore neither does the habit of logic concur efficiently. The consequence is proved, because acts have a greater and more immediate, indeed formal, direction into objects than a habit; but the direction of the act does not confer action on it; therefore neither does the direction of the habit confer it on the habit.
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1 But the reason why the logician disputes more easily does not come from the efficiency of the habit, but from the direction of the acts. But when someone disputes without reflexive logical cognition, that is accomplished through the habits of other sciences and the natural light of reason, but not through the habit of logic. For let this be firm: a habit never accomplishes anything concerning its object except through its own acts.
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1 You ask what the saying means, principium arte facti est in efficiente artificium? I answer that the artifact in the efficient cause, that is in the craftsman, is practical knowledge, which is the principle directing the craftsman himself to the work, yet not effecting it.