By Hans Arens

ISBN-10: 9027279942

ISBN-13: 9789027279941

This quantity includes a fragment from Aristotle’s Peri Hermeneias [16a1–17a7], with a translation into English and a statement. This fragment is essential to the knowledge of Aristotle’s considering language. it really is via (translations of) commentaries on Aristotle’s textual content via students among 500 and 1750, exhibiting how his textual content used to be perceived over the years. The commentaries are by way of Ammonius, Boethius, Abelaerd, Albertus Magnus, Thomas Acquinas, Martinus de Dacia, Johannes a S. Thoma, and James Harris. every one remark is in flip commented upon by means of the compiler of this quantity.

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Additional info for Aristotle's Theory of Language and its Tradition: Texts from 500 to 1750 (Studies in the History of the Language Sciences, Volume 29)

Sample text

The relation of the word to the mental impression (pathema) is that of a sign or symbol, the relation of the mental impression to the thing is that of a likeness or image (homoioma). Now the concrete thing, a single real object can only leave its individual picture in the soul or on the photographic plate, and only something like it can be imagined or evoked before 'the mind's eye', for instance, a tree in the form of an oak or pine or pop­ lar, whereas the word signifies a notion, the genus tree, not a species nor an individual appearance.

The words from "which the onoma" to the end could be omitted without any loss to the text. (17, 18) Chapter 3 treats the rhema. Just like 2 and 6, 10 and 17 are connected: How are we to understand "? " For that is what he explains: the difference between the onoma hygieia (health) and the rhema hygiainei (is healthy) is that the latter prossēmainei, that is: signifies additionally (sc. to the onoma) that health now subsists in somebody. In Aristotle's logic has a special meaning: it denotes (according to LSJ) "the subsistence of (qualities) in a subject" or the notional predicate-subject-relation.

No word, that is a single concept , alone, whatever its meaning, is true or false, for instance, 'man' or 'white', only the compo­ sition of two concepts in the form 'Man is white' or a di­ vision like 'Man is not white' (division, because thus the notion 'white' is separated from the notion 'man'), that is a proposition, has the quality of truth or falsity. g. interrogative or imperative ones. Truth and falsity lie in the predication. It is rather curious that after stating here (8) that the onomata and rhemata are concepts, Aristotle, in 23, should deem it necessary to prove that the rhemata signify something!

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Aristotle's Theory of Language and its Tradition: Texts from 500 to 1750 (Studies in the History of the Language Sciences, Volume 29) by Hans Arens


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