Aristotle's Theory of Language and Meaning by Deborah K. W. Modrak

By Deborah K. W. Modrak

This can be a booklet approximately Aristotle's philosophy of language, interpreted in a framework that offers a complete interpretation of Aristotle's metaphysics, philosophy of brain, epistemology and technological know-how. The goals of the ebook are to explicate the outline of that means contained in De Interpretatione and to teach the relevance of that idea of aspiring to a lot of the remainder of Arisotle's philosophy. within the procedure Deborah Modrak unearths how that conception of which means has been a lot maligned.

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3-9). 21 Cf. " Cf. also Crat. 385b; De Int. 19^33-34. 22 Cf. Cat. 4a2i-4b2. 23 The claim that likeness in the case of a representational state is a two-place relation between an extramental object and the representation is also defended by Everson (1997, chap. 5). MEANING 21 the mental state as having an intentional object that is similar to the extramental object. By describing the mental state as a. pathema (literally, the result of some action on the mind), Aristotle emphasizes its origin in some antecedent cause.

The content of the pathema that 'not-man' signifies (its meaning) is indefinite, in that it fails to articulate all the different objects of which 'notman' could be correctly predicated; 'man', by contrast, signifies a concept that delimits the extension of 'man' by specifying the actual (positive) characteristics of humans. Indefinite names have signification in a way (ev 7ccoq arunaivei), Aristotle says (igbg), and he is tentative for good reason, because on his account of meaning, the coherence of the mental content (its expressing one notion) is one necessary condition for signification, but standing in a relation of likeness to an external pragma is another.

In the case of relatives, moreover, what is present in but not said of the object is, from another perspective, not primary, because the satisfaction of the schema that allows one to use a relative term correctly of an individual substance or characteristic is always dependent upon the existence of other more basic objects. Several recent commentators have concluded that Aristotle is committed to shadow objects, sometimes called kooky objects, such as the pale (one), that belong to a populous ontology, which includes nonsubstantial individuals as well as concrete particulars.

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