By Gyula Klima
It's often meant that definite components of medieval philosophy are uncharacteristically preserved in glossy philosophical concept throughout the concept that psychological phenomena are individual from actual phenomena by means of their intentionality, their intrinsic directedness towards a few item. the various exceptions to this presumption, in spite of the fact that, threaten its viability.
This quantity explores the intricacies and kinds of the conceptual relationships medieval thinkers constructed between intentionality, cognition, and psychological illustration. starting from Aquinas, Scotus, Ockham, and Buridan via less-familiar writers, the gathering sheds new mild at the quite a few strands that run among medieval and smooth proposal and produce us to a few basic questions within the philosophy of brain because it is conceived this present day.
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Extra resources for Intentionality, Cognition, and Mental Representation in Medieval Philosophy
We do not attend to them, and then conclude something about the world by a kind of inferential step. Instead, they are the principles by which we can attend to objects. Of course, in describing the “mechanics” of cognition, I may attend to these principles, and make them objects of thought—as when doing logic or philosophical psychology. 12 INTENTIO INTELLECTUS, r epr ese n tat i o n, me d i at i o n At this point, however, more needs to be said about mediation and representation. For clearly the concept does mediate understanding and signification—I understand a thing by means of my concept of it, and I can signify that thing because a word can signify the concept immediately, and by its mediation signify the thing of which it is a concept.
Of course, it may still be the case that the notion of the Son of God as the Divine Word gives the Christian a particular reason to make and exploit this comparison of mental and vocal word. Aware that we will try to understand the Divine Word by its comparison with the human mental word, the notion of the verbum mentis might always retain, for a Christian theorist, a theological connotation. ) But that does not make the content of this notion theological as opposed to philosophical. indd 40 11/5/14 9:52 AM mental language in aquinas?
Cf. , d. 2, q. 1, a. ; d. 8, q. 2, a. 1d, ad 1. indd 34 11/5/14 9:52 AM mental language in aquinas? 35 does he have in mind, and in what sense is it serving to represent? In “mental representationalism” commonly understood, a representation is what is directly attended to, and the representation is somehow a physical likeness or depiction of what it represents. We have already seen that Aquinas does not share the first assumption. He also does not share the second; a concept cannot represent in the way that a picture or a mental image, a phantasm, represents, for as an immaterial quality it cannot physically represent, or have a physical similitude to, anything at all.
Intentionality, Cognition, and Mental Representation in Medieval Philosophy by Gyula Klima