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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Disputatio I. On the Terms of Propositions, and Their Union.
Aristoteles primo Physicorum
Sectio I. What Are Subject, Predicate, and Union?
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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.
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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.
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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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Sectio VIII. On the Modal Proposition.
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Sectio IX. Modal Propositions Explained and Described.
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Sectio X. Why Are All Propositions of Each Figure Mutually Equipollent?
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Sectio XI. On the Quantity and Quality of Each Figure.
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Sectio XII. On the Opposition of Each Figure to the Others.
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Sectio XIII. On Exponible and Exclusive Propositions.
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Sectio XIV. Difficulties Concerning This Doctrine.
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Sectio XV. On Exceptive and Reduplicative Propositions.
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Disputatio V. On the Method of Knowing.
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Sectio I. On Definition.
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Sectio II. On Division.
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Sectio III. On Argumentation.
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Sectio IV. On the Mode and Figure of the Syllogism.
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Sectio V. Ostensive Deduction of Syllogisms.
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Sectio VI. Deduction of Syllogisms to the Impossible.
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Sectio VII. On Consequence.
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Some Terms Explained.
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Logic
Disputatio I: Disputatio I. On the Object of Logic.
Sectio I. On Object and Subject in General.
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Sectio II. The Adequate Matter of Logic.
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Sectio III. Whether Words Are the Object of Logic?
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Subsectio I. Words are not the adequate object of logic.
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Subsectio II. That voices do not inadequately pertain to the logician either.
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Sectio IV. Whether a Being of Reason Is the Object of Logic?
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Subsectio I. Which beings of reason constitute the object of logic.
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Subsectio II. Refutation of the first argument drawn from authority.
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Come now from the beginning of the first book of the Posterior Analytics, and let St. Thomas himself say openly that the direction of the acts of the intellect (or the acts themselves as directable) is the object of logic, in these words. Reason can direct not only the acts of the lower parts, but is also directive of its own acts. For this is proper to the intellective part, that it reflects upon itself. For the intellect understands itself, and similarly reason can reason about its own act. Therefore just as from the fact that reason reasons about a human act, the art of making or of craftsmanship was discovered, through which man can exercise this act easily and in order: for the same reason a certain art is necessary which is directive of the very act of reason, through which namely man may proceed in the very act of reason in an ordered, easy, and error-free way. And this is the art of logic, that is, rational science. Which is not only rational from the fact that it is according to reason, which is common to all arts: but also from the fact that it is about the very act of reason as about its proper matter. And therefore it seems to be the art of arts, because it directs us in the act of reason, from which all arts proceed.