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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§ 9
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§ 12
§ 13
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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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§ 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.
§ 74
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Sectio X. On Categorematic and Syncategorematic Terms.
§ 88
Dices categorematicos significare
§ 90
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Sectio XI. Concrete, Abstract, Complex, and Incomplex; Copulative and Non-Copulative Terms.
§ 93
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§ 99
Toletus, lib. 1. cap. 12, says very well that a complex term is whose parts are per se significative; which definition posits that a complex term is composite, since it has parts: the particle per se denotes that those parts by themselves alone, without one depending on the other, have an entire signification distinct from the other: as homo iustus, each part in the composite retains the signification it had before; for it is complex because it embraces two terms with their significations. Likewise note that one term must consist of two, for which they must be united in some way, otherwise it will not be one complex, but two disparate incomplexes. Likewise they must signify different things, either in reality or in the mode of conceiving: in reality as homo iustus, by our reason as Deus sapiens; but if the terms signify the same thing conceived in the same way, there is no complexio but synonymy, as Marcus Tullius, unless perhaps in these names there is a different signification: as Claudius Caligula, because Claudius was so called on account of the memory of his ancestors, but Caligula because he used boots.