By Janet Coleman
This publication encompasses a sequence of reports that take the traditional texts as facts of the prior, and exhibit how medieval readers and writers understood them. particularly, they research how medieval readers tested the development of those texts to discover a few mirrored image of ways it felt to exist in the historic international. The stories make sure that medieval and Renaissance interpretations and makes use of of the previous range significantly from a contemporary interpretation and makes use of, and but the learn betrays many startling continuities among sleek and old medieval theories. dialogue extends from the character of historic proof, via theories at the back of medieval historiography, to varied hypotheses referring to physiological attributes of the mind to highbrow methods of the brain.
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69—97, points out that Aristotle's sensibilia are not sense data (n. 37 p. 96). Falsity for Aristotle cannot occur except in connection with some kind of mental activity involving synthesis of terms (p. 86). In view of his theory of error and falsity' in terms of what he thinks of as a synthesis of terms, it would seem possible to regard 'direct perception' as a mode of genuinely non-propositional perceiving that is not liable to the possibility of error (p. 87). Compare Ockham's intuitive cognition below.
Even current models of memory dwell on analogies with existing, artificial methods of storing information. Mental memory has been compared with the electro-magnetic polarisation of ferrite rings in the core memory of a computer, and with the 'distributed' image of a hologram - a device that stores a record of a three-dimensional scene by photographing the interference pattern produced by illuminating it with laser light ... In any case, most theories of memory, whether couched in terms of mere analogy, or even in terms of the storage of information in networks of real nerve cells, concentrate on the manner in which events can cause changes in physical structures.
The difficult mnemonic technique of midpoints described in the De Memoria has given rise to a host of differing interpretations (DM, 11, 452a 171). None the less, recollection by means of starting with the midpoint of a series of associated ideas or images was meant to be more useful for dialectical debate than for rhetoric (Topics, mil). What must always be kept in mind is that for Aristotle the soul is the material cause of our knowing anything; but it is also the formal cause of our living and perceiving.