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
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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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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.
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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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Sectio VII. The Preceding Doctrine and the Rules of Opposites Explained.
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For two contrary propositions can be false, because under them are contained many singular propositions, two of which can be false, whose falsity makes the universal proposition false, e.g. omnis homo currit contains under itself these two, Petrus currit, Antonius currit, of which, when Peter is running, if Antonius non currit, this is false, Antonius currit, and consequently this omnis homo currit. But this universal proposition, nullus homo currit, contains under itself these, Petrus non currit, Antonius non currit, of which the first is false, because Petrus currit, and consequently nullus homo currit is false. Hence it is clear that universal propositions are not opposed in falsity, because either can be false, because their falsity is taken from objects which do not have contradictory opposition among themselves, because Petrum currere, et Antonium non currere have no opposition, for both can be at once; but they are opposed in truth, because the truth of each would depend on contradictorily opposed objects. For if omnis homo currit is true, therefore Petrus currit. Likewise if nullus homo currit is true, therefore Petrus non currit will also be true, because, the universal being true, all its singulars are true. Behold where two contradictory predicates are affirmed of Peter, namely currere, et non currere. And the same will happen to each individual, therefore the opposition of contraries is insofar as they are affirmation and negation of the same concerning the same singular object, which can be explained by two perfectly contradictory singular propositions, as Petrus currit, Petrus non currit. Therefore the adequate reason for the opposition of contraries is contradiction, which would be contained in the truth of each. But because in a universal proposition many things are predicated of many, which can be found in one and not in another without any contradiction on the part of the object, therefore they are not called contradictories, although their falsity depends on a contradiction of the object.