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
§ 10
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§ 12
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Sectio III. On Vocal, Written, and Mental Terms.
§ 21
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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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Sectio XII. On Negative and Non-Negative Terms: Contrary and Contradictory.
§ 104
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§ 108
Sectio XIII. On Terms of First and Second Intention: Pertinent and Impertinent.
§ 109
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§ 111
Disputatio II. On the Properties of Terms.
Sectio I. On Supposition.
§ 1
§ 2
§ 3
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§ 5
Toletus book 2 ch. 1: supposition is (he says) the use of a term for itself, or for its significate. This definition is more common, and closer to the truth: for it embraces both material and formal supposition: which can scarcely be held together by one definition in any other way. Likewise it is from the mind of Aristotle, 1 elenchorum, asserting that we use terms for things because we cannot bring things along with us. But these things seem to have been admitted by Aristotle with a dull Minerva. For it was not difficult for Aristotle to bring along with him the horse on which he rode, and the garment with which he was covered, and infinite other things, and yet he could not dispute about them thus present without vocal or written terms: therefore the necessity of using words does not arise from the inability to drag things along with us, but from elsewhere, therefore words are not supposited for the things which they signify: but for other things, without which we cannot discourse, and yet we cannot produce them into disputation. I prove the consequence, because the supposition of words is necessary for disputing: not because the things which they signify are absent, because through them we dispute neither about present nor absent things: but about them, because I dispute about my garment, which I have in the disputation, and yet I dispute not about it, but with words: therefore from elsewhere arises the necessity of summoning words into the disputation; namely, that with the words themselves we dispute about things physically present or absent. For what then do we necessarily use words; except for the thing necessary for disputing, which we do not produce into the middle?