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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Sectio II. Whether the Material Element of Genus Is Common to All Its Inferiors?
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Sectio III. In What Sense Is Genus a Part of Species?
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1 Genus is said to be an actual part in comparison with the species; likewise also a potential whole in comparison with the same, which must be explained. In conceiving the species man, for example, these cognitions are found. The first is the cognition of animal. The second is the cognition of rational. The third is the cognition of man. The first is generic, because it represents a common account to several things differing in species—lion, horse, and man. The second is differential, because it is proper to man alone, by which he is separated from all other things. The third is specific, because it contains the whole essence of man, predicable essentially of several things differing only in number. This third cognition comprises the objects of the two former, and nothing else. For the knowledge of man terminates at no object besides rational animal. The first cognition distinguishes animal from rational, because the distinction of reason is the cognition of one object, another not being known, which is the same as that. Likewise the cognition of rational distinguishes rational from animal, because it does not know it clearly, although it is the same as rational.
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1 Hence it arises that cognition about man is a composition of man from genus and difference: namely from animal and rational, because composition universally is the simultaneous positing of two things from which a third results; thus the real composition of man is the real union of body and soul, from which man results; so also composition of reason is a cognition composing and joining two objects distinct by reason, from which a third results. Thus the knowledge of genus composes the species with the difference, from which the species results. For the same reason genus and difference are parts of the species, because a part is that from which, when posited together with another, a composite is made, as body is a part of man, and generic cognition is partial and incomplete, because it terminates at a part of the object and not at the whole. And I would say the same of differential cognition. But specific cognition is total and complete. This is the reason why genus is called an actual part of the species, 2 because in the actual cognition of the species the genus is comprehended as a part of the species constituting it together with the difference: because the species cannot be conceived without genus and difference, whose whole essence consists in both concepts, as the essence of man in body and mind, and for the same reason man is an actual whole, because in the actual cognition of himself he includes his genus. This is not a part in the physical order, but only by reason, because physically there is no distinction between animal and rational, nor any composition with man, but composition and distinction occur only through the confused and clear acts of the intellect. Distinction indeed through confused and inadequate acts, composition however through clearer ones, and ones more adequate to the objects.
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1 This composition from genus and difference does not include the genus as abstract and common with its whole universality, but as contracted from it and restricted by the concept of the difference. For just as the genus, and any common account, is abstracted by a confused act not penetrating the differences, through which the genus wanders through all species, so it is restricted and limited to one species by the clear act of the difference, e.g. animal, known without rational, is common to man and horse; but when rationality is added, it is now not common to horse, but proper to man; and because it composes the species not with the prior confused cognition, but with the one clearly penetrating the difference, therefore in composition it is contracted from its universality to this species, and it is not determined by that cognition to pass over to others; for if it were then common to all, all species confusedly known would compose man, because animal is common, all species are known confusedly, at least materially, but man is not composed even materially from lion.
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1 Hence flowed the adage, genus is taken from matter, but difference from form; because just as matter is indifferent to man and lion, but is determined to man by form. For acts are what distinguish; so genus is indifferent to several species, but is determined by differences. With this distinction, that matter is the same in number successively in the embryo, the man, and the corpse: but animal is really distinct in each of the inferiors. Therefore the species is composed from the genus not as abstract and common, but as concrete and rendered particular by the difference. But it is called genus because it is the object of generic cognition, when the difference is not discerned. For in man there are both sensation and discourse; animal is said from sensation, and rational from discourse. 2 Since therefore man can be conceived with sensation alone, and thus known confusedly, he is a genus, and since he can be conceived with sensation and at the same time with discourse, and thus is a species; therefore man, related to sensation, is called animal, and a genus, because through order to it he is known by a generic act, and it is called a concrete genus, and contracted animal, because the cognition of the difference is joined to it. In a word. That account in which man is similar to a brute, is always called genus; abstract, if it alone is known; concrete, however, if together with the other, in which he is dissimilar. And this is called difference.