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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Disputatio III: Disputatio III. On the Predicables in General.
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Sectio I. I Premise Certain Points Concerning Universals.
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Sectio II. Whether Predicability Belongs to the Essence of the Universal?
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Sectio III. How Are Universals Predicated?
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Disputatio IV: Disputatio IV. On Genus.
Sectio I. I Define Genus.
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Genus (as Porphyry and the Dialecticians hold) is that which is apt to be predicated in what [it is] of several things differing in species.1 By this definition genus is defined essentially, because predicability is of the essence of the universal, as I proved in disputation 3, sect. 2. This definition consists of genus and difference. Genus is a predicable, which is signified by those words, namely "that which is apt to be predicated." For the five predicables agree in the account of predicable in the same way as lion and horse agree in the account of animal: therefore as animal is the genus of lion and horse, so predicable is the genus of the five predicables, (as will be clear in disp. 6.)
§ 2
You will say: the first predicable, which is genus, is genus, therefore it cannot be species, therefore predicable is not genus by reason of that, because genus always regards species.1 Note that the first predicable under different considerations is genus and species; for it is essentially genus, and accidentally species. For in that it is a confused cognition representing several species, it is called genus, which belongs to it essentially, because its essence is to represent several things of different species confusedly, as similars are: and because the same first predicable is the object of another confused cognition, and of a cognition reflected upon it as terminated together with the other predicables, it is called species, just as man is called a species of animal, because together with other animals he is confusedly known under the concept of animal. The first indeed is essential to generic cognition, the second accidental, as is clear in every cognition, which is essentially cognition representing its object, and accidentally is the object of another reflected cognition, as I said in the first disputation, that the acts of other sciences are the object of logic.
§ 3
Therefore predicable is put in place of the genus; the rest are put in place of the difference. For genus differs from property and accident, because these are predicated accidentally and in what kind, but genus essentially and in what of its inferiors. But it differs from difference, because the latter is said in what kind of thing, and by way of accident, but genus in what. It differs from species, because genus is predicated in what incompletely, but species in what completely,1 that is, genus is not the whole quiddity, and the adequate and complete concept of its inferiors, but species is the whole quiddity, and the essential, complete concept of its inferiors; which difference is contained in those words of the definition, of several things differing in species, for that which is predicated of several species cannot be the whole essence of those species, because the species have diverse total essences, wherefore one total [essence] cannot be predicated of all of them.
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It is quite often disputed by many what is defined in the present case?1 Soto judges it undoubted that genus cannot be defined according to both parts, because it is being per accidens; but his opinion is false, because whatever has being, in the way it has it, is definable, since a thing's being knowable is an attribute and property of being: and so genus is defined according to both its parts, because it is defined as universal and predicable of many, which does not belong to the nature alone that is called universal, since that alone, e.g. animal, apart from confused cognition, is neither formally universal nor predicable. But cognition, apart from the object, is not predicable of species, therefore both are defined: the nature indeed (e.g. animal) as the subject of universality, which is signified in the direct case and is defined; cognition however as the form of universality, which is connoted in the oblique case: for by that very fact that something is said to be predicated of many, the object that is predicated is named, and the account by which it is predicated. The object is the defined what, cognition the defined whereby. This happens in any definition of a thing through connotative, adjectival or accidental terms, as when white is that which disperses sight is defined, the definition belongs to the wall as the what, but to whiteness as the whereby.2 I gather this doctrine clearly from St. Thomas, opusc. 56, before the middle, asserting that the universal is not one in substance, since it aggregates in itself an accident, namely the second intention, and substance. Therefore genus likewise aggregates them, and it must be explained through it.
§ 5
To Soto I answer that being per accidens cannot be defined by any definition that quiditatively explains both parts according to themselves, but it can if only the parts are explained according to some account in which they agree and make one, as an army and a house can be defined.1
§ 6
Against the definition it is usually objected that being is predicable of several things differing in species, although being is not a genus. But, granting the more common opinion about the analogy of being, it is answered that all analogates are excluded not only from the account of genus but from any predicable, because a predicable is simply one, while an analogate is one in a certain respect.1 Second, it is answered that the account of genus requires that it have species whose differences do not include the genus itself.2 Thus rational does not formally include animal, but all differences include being; therefore being is not a genus.