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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Sectio IV. The Utility, Unity, and End of Dialectic.
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1 That dialectic is very useful is clearer than light; but the holy Doctors, when they seem to have inveighed against dialectic, heap abuse not so much on it as on the sophists, because they were abusing it, as clearly appears from St. Augustine, 1. 7. book 1 against Cresconius, chapter 18, where he calls Christ the Savior and the Apostles dialecticians, and dialectic a disputatious art; and he says that to dispute is to discern the true from the false. For, since the investigation of truth is connatural to man, the faculty by which the way to obtaining truth is prepared for him will be especially useful to him. But the habit of dialectic is not simply necessary, since it is acquired by its nature. For acquired habits are not simply necessary, because they do not give simply to be able, but to be able easily. Because the whole that the intellect can do with such a habit, it can do without it. In this it differs from a supernatural habit, which gives simply to be able, and therefore is simply necessary. 2 On which see me in disputation 16 on the soul. But whether some reflexive cognition is always required for assent to the conclusions of other faculties is not of the present undertaking, but of the science of the soul, disputation 7, section 6. For whether it is required or not, syllogisms are made in the same way by logical precepts, therefore that question is useless to the logician, because to him only that is useful which is useful for learning the syllogistic art.
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1 Concerning the unity of logic nothing peculiar occurs, besides the difficulties common to every habit to be examined in the proemium to the Metaphysics, section 7. But it must be said that logic is one science complete in species, because, if it is one simple quality, it is clear: but if it includes several partial habits, the whole collection of them constitutes one aggregate of science. Just as several houses make one street or town, and several men one college. For science is a collective noun containing many partial sciences.
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You will say: In logic there are several habits, therefore several sciences, therefore several logics. I distinguish the consequent. Several total logics: I deny the consequence. Partial: I concede. Just as there are not several total habits, but partial ones.
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You will say: We say simply that logic is several habits, and we do not say simply that logic is several sciences or several logics. I answer first that the question is about the name. Secondly I give the reason, because commonly these names, scientia logica, physica, etc., are taken for a collection, but the name habitus is not so.
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1 But you ask how those habits are united. I answer, precisely by the collection and aggregation of all which are called partial, because they are concerned with a part of the object of logic; among which habits no physical union intervenes, but there is made as it were a certain heap of habits, just as from several houses results a heap which is called a city; so from several habits results a heap which is called logic.
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1 You will say, as from habits one science of logic is constituted, similarly from all faculties, and from logic a single total science will be forged; and thus there will be only one science; just as from many towns one Kingdom results. 2 I answer that the remaining sciences do not deal with the direction of the intellect, as all dialectical habits do, whence from the object of the sciences their unity is gathered: thus one natural physics is spoken of, because its object is the physical composite, and all habits that deal with this composite, its parts, and affections, constitute one physics; so all habits that deal with demonstration, etc. constitute one logic. Philosophers could indeed impose some name by which the collection of all faculties might be signified, just as a word has been imposed to signify a collection; for an aggregate of houses is called a city, an aggregate of cities a kingdom, an aggregate of kingdoms a province, an aggregate of provinces an empire, an aggregate of empires the orbis. But an aggregate of both the celestial and the terrestrial world is called Mundus. Yet to signify the collection of all habits no name has been imposed. For the unity of a science is attributed only to a collection of habits that deal with the same object, or its attributes under the same formal character. On the simplicity of habits I have a long discourse, disput. 16 on the soul, likewise on the unity and division of the sciences in the preface to the metaphysics, sect. 7 and 9.
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1 The intrinsic end of the habits of logic is its act. The immediate extrinsic end is the other sciences, which it considers through its acts. The mediate and remote end, however, is truth. Thus Augustine said that logic claims for itself the perfection of truth.