By Simon Noriega-Olmos
This e-book reconstructs the speculation of signification implicit in Aristotle's De Interpretatione and its mental heritage in hisDe Anima. The examine develops in 3 steps that correspond to the 3 parts thinking about each idea of signification: (1) the phonetic point or significans, known as cellphone via Aristotle, (2) the significatum, i. e. what the phonetic fabric stands for, and (3) the relation among significans and significatum. This paintings breaks new floor through connecting the linguistic and mental facets of Aristotle's concept of signification.
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Extra resources for Aristotle's Psychology of Signification: A Commentary on De Interpretatione 16ª 3–18
Nussbaum attributes to Michael Ephesius, Torraca, and Foster a misinterpretation of Aristotle. Indeed, ‘oqhem¹r … eqenir’ cannot hold of both counter-voluntary and non-voluntary motion, first because, as Nussbaum observes, the clause is clearly parallel to pokk²jir c±q vam´mtor timºr, oq l´mtoi jeke¼samtor toO moO jimoOmtai (De motu an. 703b7 – 8), which explains and elaborates on counter-voluntary motion. Second, counter-voluntary motion, insofar as it is accompanied by fear or sexual arousal (De an.
T¹ let± xºvou cimºlemom. 5lxovom v¸kgla. (ii) Suda 1084, 1: 7Elxovom v¸kgla t¹ let± xºvou cimºlemom. (iii) Anthologia Graeca 5, epigram 244, 1: Lajq± [scilicet v¸kgla] vike? Cak²teia ja· 5lxova, lakhaj± Dgl¾. (iv) Posidonius Frag. r rp¹ sjºtor aqkoul´moir. According to these testimonies 5lxovom has two meanings, one found in (1) i-iii, the other in (2) iv: (1) ‘sounding’ in the sense that something (e. g. a kiss) is brought about in such a way that it produces a concomitant sound, although that something (e.
1253a9: oqh³m c²q, ¢r val´m, l²tgm B v¼sir poie?. This idea surfaces in Aristotle on multiple occasions and is never explained, nor elucidated in any way, for it is an axiom, a fundamental and explicit supposition that serves as heuristic device. A general idea behind the expression is that insofar as we can explain the world and natural phenomena, they themselves must have de facto some sort of organization and therefore occur for the sake of an end. More specifically, however, this dictum entails that the relation between the parts and the whole of an organism or natural substance is teleological, meaning by this that the parts are for the function of the whole (Part.