By Janet Coleman
This booklet encompasses a sequence of reviews that take the traditional texts as facts of the previous, and convey how medieval readers and writers understood them. particularly, they study how medieval readers tested the development of those texts to discover a few mirrored image of the way it felt to exist in the historic international. The reviews be sure that medieval and Renaissance interpretations and makes use of of the prior fluctuate vastly from a contemporary interpretation and makes use of, and but the learn betrays many startling continuities among glossy and old medieval theories. dialogue extends from the character of old proof, via theories in the back of medieval historiography, to varied hypotheses pertaining to physiological attributes of the mind to highbrow methods of the brain.
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Additional info for Ancient and Medieval Memories: Studies in the Reconstruction of the Past
Cratylus argues that words refer naturally and necessarily to realities (383 A-B). Because names by nature have a truth, we are able to make true statements. Hermagoras on the other hand, argues that the truth of names is not at all automatic, otherwise one could not make false statements. He argues that the relationship between words and realities is purely conventional and arbitrary rather than logical (384 C-D). Socrates tries to settle the question by asserting that words do have a logical relationship to reality.
Compare Ockham's intuitive cognition below. Malcolm Schofield, 'Aristotle on the imagination', in Aristotle on Mind and the Senses, pp. 99-140. Sense perception is a capacity in virtue of which we then judge so the imagining is a kind of interpretation which 'creates' images, imagination/ phantasia thereby being fallible. Schofield holds it to be a mistake to interpret phantasma as meaning 'mental image' since its meaning is 'what is presented', that is, a special kind of non-paradigmatic sensory presentation (p.
Hamlyn, notes to DA, m, 4, p. 135, in Aristotle's DeAnima, 11, in. 26 Aristotle attempts throughout late antiquity and the middle ages to elucidate the problems of how men know, in the present and about the past. But then they would argue in ways Aristotle never did, for Aristotle never ascribed to humanity a disembodied existence in the form of an active intellect. Furthermore, it is important in all this to recognise that Aristotle's active intellect is always thinking and is eternal. But since men do forget and therefore do not think about what they have forgotten it cannot be the active intellect that is responsible for psychic functions like remembering and forgetting.