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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Sectio III. Whether the Predicable Species Requires Several Possible Individuals? Subsectio I. The Opinion of the Thomists.
Subsectio I. The opinion of the Thomists.
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Subsectio II. The foundations of his opinion are destroyed.
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Subsectio III. The opposite opinion.
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Sectio IV. Whether Genus Can Be Found in One Species, and This in One Individual?
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Sectio V. On the Individual of First Intention.
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Sectio VI. On the Individual of Second Intention.
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Sectio VII. Whether There Is a Common Account of Individuals.
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Sectio VIII. On the Vague Individual and Its Predicability.
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Sectio IX. The Predication of the Vague Individual.
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Disputatio VI: Disputatio VI. On Difference, Property, and Accident.
Sectio I. I Set Forth the Essence of Difference.
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Sectio II. Whether Difference Is Universal in Comparison with the Species It Constitutes? And Whether Differences Belong to the Concept of Genus?
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1 That difference is not a universal formally with respect to the species which it constitutes seems clear: both from the definition of universal, which is to be in many differing, and from its property, by which it extends more widely than its inferiors, nor is it converted with them in the consequence of subsisting, which are lacking to the difference in respect of the species which it constitutes, because the species is one, and not many, and is converted with the difference, as man with rational: therefore difference is not a universal with respect to the species, but is a universal with respect to those to which the species is compared as universal, because the difference constitutes the species as it is universal, and is predicated of all and only those, as universal, of which the species is: as rational of all of which man [is].
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1 2 3 On the contrary first, because difference is predicated of the species, and not as a singular, therefore as a universal. I distinguish the consequent; as a universal materially, I concede; as formally universal, I deny; just as the subicible species is compared to the genus, not as formally universal or singular, but as materially universal, that is, the difference which is predicated of the species is universal, not however with respect to it, but with respect to its inferiors.
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1 Secondly it is objected, because this is a mediate predication, Peter is a man, because this is a true causal [proposition], Peter is a man, because he is rational: therefore difference is predicated immediately of the species, but a universal is constituted formally with respect to that of which it is predicated immediately; therefore rational is a universal with respect to man.
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1 2 First the antecedent is denied. To the proof it is answered that neither the definition nor its parts are media between the defined and the thing which is contained under the defined, nor conversely the defined between the definition and the same things; for these propositions are equally immediate. Peter is a man, and Peter is a rational animal. But that the causal [proposition] is true does not always make the proposition mediate; but only when it is rendered causal explaining an effective cause, or quasi-effective, which mediates between the first cause and the effect, as this is mediate, man is risible, because this is true causal, therefore he is risible, because he is admirative. For admiration is as it were the active principle of laughter, mediating between man and risible. The reason of both is, because the definition and the defined are the same formality, and thus it cannot mediate between itself: hence this causal [proposition], Peter is a man, because he is rational, is in the genus of formal cause and most immediate, as this, Peter is a man because he has a soul; but in quasi-effective causals, there are several formalities, of which one can be a medium between the others. 3 Secondly it is answered that more is required for universality than to be predicated immediately, namely, to be superior: but difference is not superior to the species.
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1 2 3 It is objected thirdly, because individuals are contained virtually in the species, of which the species is predicated; therefore difference is a universal with respect to the species. I deny the consequence, because universality is constituted formally by order to inferiors formally. It is true, that difference can be called universal virtually, and remotely by order to the species, not because it is in any way universal with respect to it, but for the reason of the argument.
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1 2 3 4 5 Nor is it less certain that difference is not contained formally in the genus which it divides, that is, that the formal concept of the difference is not contained in the formal concept of the genus. First, because the genus abstracts from the species, and consequently from the differences which constitute them, because in the concept of the species besides the genus there is nothing but the difference. Secondly, because every universal is conceived without its inferiors, therefore also the genus without its differences. Thirdly, because if rational were contained formally in animal, every animal would be formally rational, and if irrational were contained in it, every animal would be irrational: for whatever is of the formal concept of the genus, and of any universal, is also of the concept of any inferior. Fourthly, because the contracting differences have contradictory opposition, as rational is not of the concept of the sensible, because it would also be of the concept of the lion, because whatever is of the concept of the part is also of the concept of the whole, and whatever is of the concept of the difference is also of the concept of the species which it composes.