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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§ 11
Disputatio I. On the Terms of Propositions, and Their Union.
Aristoteles primo Physicorum
Sectio I. What Are Subject, Predicate, and Union?
§ 1
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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.
§ 88
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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It is confirmed, if I could deal with you immediately through acts of the intellect, so that you would see my mental propositions, and I yours, certainly you would see the precepts with which I would imbue you, and there would be no need for me to manifest them to you through words: because without words they would be manifest: but in truth, because you do not see those precepts in my intellect, for that reason there is need for me to manifest them to you through words. Which words signify to you man: e.g. to be animal: because my mental precept signifies the same. And those words bring it about with you that you perceive man to be animal, which the mental precept would do, if it lay open to you. And so the mental and vocal precept have the same object, namely man to be animal: and the vocal makes you more certain of it in place of the mental, and because through the mental alone I cannot speak with you, I substitute the vocal in its place. And so the whole reason and necessity of using words signifying at pleasure arises from the inability to see our cognitions about things. Which if we could produce into disputation, there would be no need to bring in the things themselves signified, nor the words signifying them. Because through cognitions alone it would be disputed, nor for receiving precepts would words be needed, just as is provided by angels speaking mutually through concepts without external signs: therefore the whole vocal disputation is placed in place of mental [disputations], to do what these would have done, if they could be brought into the middle.