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
§ 1
§ 2
§ 3
§ 4
§ 5
§ 6
§ 7
§ 8
§ 9
§ 10
§ 11
Disputatio I. On the Terms of Propositions, and Their Union.
Aristoteles primo Physicorum
Sectio I. What Are Subject, Predicate, and Union?
§ 1
§ 2
§ 3
§ 4
Sectio II. The Definition of Terms.
§ 5
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Sectio III. On Vocal, Written, and Mental Terms.
§ 21
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§ 26
Sectio IV. On Significant and Non-Significant Terms.
§ 27
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§ 35
Signum significativum ad placitum
Sectio V. Divisions of the Mental Term.
§ 37
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§ 40
§ 41
§ 42
§ 43
Sectio VI. On Universal, Particular, Confused, and Determinate, Superior, and Inferior Terms.
§ 44
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Sectio VII. On Transcendent and Non-Transcendent Terms.
§ 67
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Sectio VIII. On Univocal, Equivocal, and Analogous Terms.
§ 69
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Sectio IX. On Absolute and Connotative Terms.
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Sectio X. On Categorematic and Syncategorematic Terms.
§ 88
Dices categorematicos significare
§ 90
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§ 92
Therefore a syncategorematic term is an adjective name, but a categorematic one a substantive. You will say, categorematicus is categorematic, and it is an adjective: therefore. I distinguish the major: it is categorematic in syllables and sound, likewise also in signification, by which it signifies all categorematic terms, I concede the major; it is categorematic in mode of signifying and in the thing itself, I deny the major. Just as substantivum signifies a substantive term, although it is itself an adjective name. Nevertheless, so as not to provoke the minds of the Summulists, I say that there are two genera of syncategoremata: one proper, which belongs to a distributive term, as omnis, and to numerals, as duo. The other not so proper (that is, less received), comprehending also all adjective terms. But since all these are syncategoremata, the first have retained for themselves the name common to all, as every cognition is an apprehension of an object, and yet that name is used for simple apprehension.