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
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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
§ 2
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Sectio II. The Definition of Terms.
§ 5
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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.
§ 109
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Disputatio II. On the Properties of Terms.
Sectio I. On Supposition.
§ 1
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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.
§ 1
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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.
§ 1
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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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Opposition can obtain between two universal propositions, the one affirmative, the other negative, of the same predicate concerning the same subject, as omnis homo currit, nullus homo currit, which opposition Aristotle, On Interpretation bk. 1, ch. 5, calls contrary. In another way a universal proposition and a particular one can be opposed, the one affirmative and the other negative, of the same predicate concerning the same subject, which opposition they commonly call contradictory. Some define this as the opposition of two propositions according to quantity and quality, of which one is universal, the other particular. This definition is gathered from Peter of Spain, bk. 1, ch. 11; but it is defective and not Aristotelian. For Aristotle in that ch. 5 defined it thus: I say that affirmation and negation are opposed contradictorily when the one signifies universally and the other not universally. By this definition there seems to be included the opposition between a universal and a singular proposition, which on this definition is a contradiction, as omnis homo currit, Petrus non currit; and it is proved, because if a singular known confusedly, opposed to a universal proposition and affected by a particular or indeterminate sign, aliquis, is opposed contradictorily to a universal proposition, why will the same singular, clearly and distinctly known, not be opposed for the same reason? Especially since the truth of a confused proposition is weighed by the thing itself in one determinate singular. For this proposition, aliquis homo currit, takes its truth from Peter alone running, wherefore it is opposed contradictorily to this, nullus homo currit; therefore likewise this, Petrus currit, because it takes its truth from the same source, will be opposed contradictorily to the same universal negative. Hence it seems clear that that definition is illegitimate, and that one must stand by the Aristotelian one.