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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Disputatio VII: Disputatio VII. On What Is Common to the Five Predicables.
Sectio I. Whether Predicable Is a Genus with Respect to the Five Predicables.
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Sectio II. On the Number of Predicables.
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The predicable is conveniently divided into five species.— Commonly five species of predicables are assigned. We shall now discuss them. First indeed they could be reduced to two, to the predicable in quid and in quale; which we shall then divide into the predicable in quid complete and incomplete, and into the predicable in quale proper and common; then the predicable in quid incomplete could be divided into the predicable in quid subsistens and into quale quid, or the universal could be divided into three: in quid, quale quid, and quale. And so according to different common accounts in which they agree, a partition could be made, but it has conveniently been divided into five species, by which quidditative and accidental predicates are rightly distinguished, and what is contained by each species; for there is no mode of predication which is not contained in them. For every thing is either of the quidditative concept or outside it. If the first, either it contains the whole quiddity, and thus it is species; or only a common account, and thus it is genus; or the account of difference, and thus it is the third predicable, nor can it belong to the quiddity in another way. But if it is a non-quidditative concept, then it is accidental. This is denoted by the word quale, even if it is a concept of quantity. It can be accidental in two ways: either having a necessary connection with the quiddity of the thing, and thus it belongs to the proper predicable; or not having such a connection, and thus it is the fifth predicable.
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=== LATIN Ad dignoscendum an species sint atomae, et subalternae: non est attendenda diversitas rerum quae praedicabilia denominantur, nec actuum a quibus denominantur.— Ad dignoscendum utrum hae sint species atomae? an vero subalternae? non est attendenda materialis diversitas rerum, quae praedicabilia denominantur. Haec enim diversitas est omnino physica, et per accidens ad logicum institutum, ad quod tantum attinet inquirere, quo pacto unum de alio praedicetur in ordine ad demonstrationem? unde provenit ut genus entis realis, et entis rationis sint omnino univoca, et numero tantum distincta, quia in dialecticis praeceptis, et proprietatibus omnino sunt similia sine ulla prorsus dissimilitudine. Utrumque enim in quid incomplete de suis inferioribus praedicatur, etc. Illa autem dissimilitudo entis realis et rationis ad logicum neque spectat, neque ei quidquam in suo officit instituto. === ENGLISH To distinguish whether the species are atomic or subaltern: one must not attend to the diversity of things which are denominated predicables, nor of the acts from which they are denominated.— To distinguish whether these are atomic species, or rather subaltern? one must not attend to the material diversity of things which are denominated predicables. For this diversity is entirely physical, and accidental to the logical undertaking, for which it only matters to inquire in what way one thing is predicated of another in order to demonstration; whence it comes about that the genus of real being and that of being of reason are entirely univocal, and distinguished only in number, because in dialectical precepts and properties they are entirely similar without any dissimilarity at all. For each is predicated in quid incomplete of its inferiors, etc. But that dissimilarity of real being and of being of reason neither concerns logic nor hinders it in anything in its undertaking.
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=== LATIN Omnia genera constituunt unam infimam speciem generis.— Unde omnia genera constituunt unam infimam speciem generis, et omnes species unam infimam speciem, et omnes differentiae unam infimam speciem differentiae, atque hae tres species inter se distinguuntur specie. Quartum autem et quintum praedicabile constituunt unam solam speciem, quamvis non multum reclamare, si dicas esse duas species, quia in ordine ad demonstrationem multum interest inter utrumque. === ENGLISH All genera constitute one lowest species of genus.— Hence all genera constitute one lowest species of genus, and all species one lowest species, and all differences one lowest species of difference, and these three species are distinguished from one another in species. But the fourth and fifth predicable constitute one single species, although one would not object much if you say that there are two species, because in order to demonstration there is much difference between the two.
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=== LATIN Dices. Genus est una species infima, ergo quando definitur, non definitur genus, sed species, quia definitur ratio communis omnium generum: haec autem est species, ergo. Hic committitur aequivocatio, non enim definitur genus secundum quod refertur ad cognitionem confusam, per quam omnia genera repraesentantur ut similia, sed per ordinem ad cognitionem, per quam constituitur in ratione generis, et repraesentatur, ut communis pluribus speciebus; sicut cum definitur differentia, non definitur species, aut genus, licet differentia ut sic, est species ad hanc et illam differentiam, quia hoc illi convenit per actum reflexum, a quo non vocatur differentia, sed ratio differentiae; sed illi convenit ab actu directo, per quem refertur ad sua inferiora, ut rationale ad Petrum et Paulum. === ENGLISH You will say: The genus is one lowest species, therefore when it is defined, it is not the genus that is defined, but the species, because the common account of all genera is defined; but this is a species, therefore. Here an equivocation is committed, for the genus is not defined insofar as it is referred to confused cognition, through which all genera are represented as similar, but through order to the cognition through which it is constituted in the account of genus and is represented as common to several species; just as when difference is defined, neither species nor genus is defined, although difference as such is a species in relation to this and that difference, because this belongs to it through the reflexive act, from which it is not called difference but the account of difference; but it belongs to it from the direct act, through which it is referred to its inferiors, as rational to Peter and Paul.