Philosophy Dictionary of ArgumentsHome
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| Word: a structure separated by spaces from other words within a language. In general, words are formed by one or more characters which are attached to one another. Whole words can in turn be interpreted as signs. In human languages, the elements of the words are letters; in computer languages, other symbols are used within words. See also concepts, expressions, terms, language, characters, symbols, subsentential, meaning._____________Annotation: The above characterizations of concepts are neither definitions nor exhausting presentations of problems related to them. Instead, they are intended to give a short introduction to the contributions below. – Lexicon of Arguments. | |||
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Thomas Aquinas on Words - Dictionary of Arguments
Gadamer I 426 Word/Thomas Aquinas/Gadamer: Thomas Aquinas [has] systematically communicated the Christian doctrine developed from the Prologue of John's Gospel with Aristotle(1). Significantly, there is hardly any mention of the multiplicity of languages, which Augustine at least still discusses (>Word/Augustine), although he switches this off in favour of the "inner word". (...) also in Thomas Aquinas' works [there is] no complete coverage of logos and verbum. Although the word is not the event of utterance, this irrevocable handing over of one's own thinking to another, the character of the word as being is nevertheless an event. The inner word remains related to its possible utterance. The factual content, as it is understood by the intellect, is at the same time ordered according to the proclamation (similitudo rel concepta in intellectu et ordinata ad manifestationem vel ad se vel ad alterum). The inner word, then, is certainly not related to a particular language, and it does not at all have the character of a hovering of words coming from memory, but it is the factual situation that is thought through to the end (forma excogitata). Language/Thought/Thomas Aquinas: In so far as it is a matter of a "thinking at the end", a processual moment is to be recognized in it, too. It behaves per modum egredientis. It is not an utterance but thinking, but it is the perfection of thinking that is achieved in this saying to oneself. The inner word, in that it expresses thought, thus, as it were, depicts the finiteness of our discursive mind. Because our mind does not encompass what it knows in a thinking gaze, it must first bring what it thinks out of itself and place it before itself as in an inner self-expression. In this sense, all thinking is a self-expression. >Thinking/Plato. 1. See Comm. in Joh. cap. 1 differentia verbi divini et humani and the difficult and rich "Opusculum De natura verbi intellectus", compiled from genuine texts by Thomas Aquinas, on which we shall rely in the following._____________Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution. Translations: Dictionary of Arguments The note [Concept/Author], [Author1]Vs[Author2] or [Author]Vs[term] resp. "problem:"/"solution:", "old:"/"new:" and "thesis:" is an addition from the Dictionary of Arguments. If a German edition is specified, the page numbers refer to this edition. |
Gadamer I Hans-Georg Gadamer Wahrheit und Methode. Grundzüge einer philosophischen Hermeneutik 7. durchgesehene Auflage Tübingen 1960/2010 Gadamer II H. G. Gadamer The Relevance of the Beautiful, London 1986 German Edition: Die Aktualität des Schönen: Kunst als Spiel, Symbol und Fest Stuttgart 1977 |
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> Counter arguments against Thomas Aquinas
> Counter arguments in relation to Words
Ed. Martin Schulz, access date 2024-04-27