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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Sectio IV. In What Sense Is Genus a Whole in Comparison with Species.
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Sectio V. Whether Genus Is Predicated Immediately of Individuals?
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Disputatio V: Disputatio V. On Species and the Individual.
Sectio I. On the Subjectable Species.
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Sectio II. Definition of the Predicable Species.
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The predicable species is that which is predicated of several things differing in number in that which is what it is. Its nature is rightly shown by this definition. For the species, because it is the last quidditative concept of a thing, cannot be predicated of several things differing in species. Because things that differ in species do not have the same last quidditative concept, but individuals of the same species have it. Because to be individuated is outside the essence of a thing, as is the common Adage of the dialecticians, which is to be explained at length in metaphysics, when we shall discuss specific distinction.
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The species differs from the genus1; because, although the genus is predicated immediately of individuals, it is nevertheless not predicated completely, because it is also predicated of species. From the differentia it differs for the same reason, because this also is predicated incompletely of its inferiors, and in quale quid. But if you compare the differentia to its inferiors formally under the character of differentia2, as the rational to this rational thing formally, then it is predicated as a species of the individual. As when the rational form is predicated of this and that rational form, and then it is not predicated as a differentia, because the rational is not the differentia of the rational, but of man, or of this man.
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You ask why the genus is not predicated of the species, and of its own individual incompletely, as animal of this animal? It is answered that all that concept can be predicated of other individuals of different species, otherwise is the concept of the ultimate differentia. Animal is conceived either as precise from rationality, or with it: if with it, it is man, and a complete species; but if precise, it is a genus; because although it is in man, it is nevertheless not conceived as of man, but as common to man and lion.
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There is a first difficulty against the definition1, because God is not a species, and is predicated in quid of the Father and the Son, who differ in number. It is answered that the Father and the Son do not differ in number in the character of God, but are the same God in number; wherefore the Godhead is not a universal, because it is not multiplied in number in those in whom it is, which belongs to the character of the universal, which is one in many, and in them really divisible.
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The second difficulty1. A divine person as such, in respect of the Father and the Son, insofar as they are persons, is predicated of several things differing in number, because the character of person is common and one, and is multiplied in its inferiors in reality. Because the three divine persons are really distinguished among themselves, and yet a divine person is not a species: therefore the definition of species agrees with things other than the defined. Various false solutions being omitted. I answer that a divine person as such2 is neither a species properly nor a genus: because the three persons do not properly differ only in number even in the character of personality; because they are of different characters; one is paternity, another filiation: nor do they properly differ in species, because they are of equal perfection. Likewise I assert that a divine person as such is not properly a species, because a species is a concept predicable of several individuals, but consisting of genus and difference, as will be plain to one running through it. But a divine person as such does not consist of a genus, because person as such is not a genus, because it is analogous to divine and created person. Nor likewise is it a genus, because under itself it contains only individuals altogether equal: and it is the last quidditative concept of them in the character of divine person. What then is it of the universal genus? It is answered that it participates from the last species and the supreme genus3, from the former it has it that it is the last quidditative concept of its inferiors, from the latter it has it that it is constituted immediately from an analogous character, because the character of person as such is analogous to human and divine person according to the more common opinion (which I here suppose for the sake of disputation), for if the opposite is supposed with Scotus, there is no difficulty in the argument. Hence to the argument I distinguish the major. It is predicated of several things differing in number, as a concept consisting of genus and difference: I deny the major. It is predicated as a concept composed in another way, let it pass: therefore the definition of species is not good, I deny the consequence. Because only the universal of created things, which he knew, is defined by Porphyry, but not the universal of divine things, which he did not know. But if you say that person as such, abstracting from human and divine, is the supreme genus, then say consequently that a divine person is not the lowest species; because it does not have individuals as it were of the same character.