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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Sectio III. Whether Genus and Subaltern Difference Belong to the Formal Concept of the Ultimate Difference?
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Sectio IV. Whether the Lowest Difference Differs Specifically from the Subaltern Difference?
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Sectio V. On Property.
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Sectio VI. On Accident.
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1 Porphyry says that accident, the fifth predicable, is that which is present and absent without corruption of the subject: the word 'and' is to be taken not copulatively but disjunctively, by 'or'. This definition causes great trouble for the Porphyrians, because either it is understood of physical corruption: but thus it seems unsuitable, because many accidents are present and absent with corruption of the subject, as heat in the eighth degree corrupts water, and a man is corrupted by excessive cold. But if it is taken of metaphysical corruption, that is, that an accident is that which so comes to the quidditative concept of the thing that this always remains, whether it be apprehended or not, it also seems unsuitable for distinguishing this predicable from the fourth, to which the same account is common. It is confirmed: some property is present altogether and absent without corruption of the subject, much better than a common accident, as actually seeing and being a poet: therefore this definition belongs to the fourth predicable.
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A certain not ignoble logician says that accident is rightly defined, because here are defined accidents that are joined with the essence not per se but per accidens, which bring it no perfection, and therefore, if they are absent, they do not perfect the subject at all; nor, if they are present to it, do they take away any perfection. Because the perfections of the essence are those that have a natural and necessary connection with it; wherefore corruption or incorruption of the subject is taken not only for the quidditative concept, or its lack, but for the complete concept both of the essence and of all the perfections that flow from it, all of which perfections pertain to the fourth predicable.
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1 This exposition rightly defends Porphyry, but not itself. First, because many accidents of this fifth predicable greatly perfect the subject, as beauty, of which color is a part. For who would deny that it is a great perfection? For the fact that something does not necessarily flow from the essence does not remove the account of perfection: for if it fits the subject well, it will be a perfection of it, just as the fact that some defect arises from the essence itself does not prevent it from being an imperfection, especially since the subject depends for its being on many common accidents.
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1 Second, supernatural perfections, such as graces, are a great perfection of man, although they are not connected necessarily and naturally with the essence of man; these perfections pertain to this predicable, and not to the fourth: as I said in section 5. But who would say that they, when present, do not perfect man at all? 2 Third, because some accidents pertain to the fourth which not only do not perfect the subject as much as some common accidents, but sometimes do not perfect it, as for a man to grow white with old age: sometimes they harm it and bring imperfection, as to be insane, to rave, to be capable of sinning, and other imperfections connatural to a created essence: therefore these two predicables are not distinguished by the fact that they perfect or do not perfect the subject. Add that it is unusual for accidental defects to be called corruption.
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1 What then do you answer to Porphyry? That he erred as ineptly in this as in defining the third predicable. But what compels me to defend him, when all Christians are bound to seize the occasion of attacking him, because he deserved so ill of Christ the Lord? Add that by a logical man a logical definition has been carelessly neglected.
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1 Accident as a predicable is therefore a predicable of several differing in quality, not as a property necessarily connected with the subject: by which definition accident is explained and distinguished from the other predicables. You ask first whether this predicable differs in species from the fourth? 2 I answer that, considered logically, both pertain to the same species, because they are predicated in the same way, namely, as a non-quidditative concept; but whether it is naturally connected or not is an accidental difference according to the logical institution. It is confirmed: a real proper accident, in the account of predicable, is not distinguished from a logical accident, which is really the same as the essence, but those two accidents differ more than the other two real ones, one really separable, the other not, because these at least by absolute power can be separated from the essence, unlike a logical accident: therefore the fourth and fifth predicable do not differ. See disputation 7, § 18.
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You ask second why accident is divided into two predicables? Because it was necessary to explain those two genera of real accidents, for it matters to know that an accident accompanies its subject, and when, or that it does not, for forming propositions, descriptions, and demonstrations: wherefore these two last predicables differ accidentally, if they are considered logically.