By L. M. De Rijk
This quantity comprises the 1st severe variation of Girald Odonis (d. 1349), De intentionibus , within which the writer bargains with the multifarious difficulties round conceptualization with which philosophers and theologians from round 1300 have been confronted whilst trying to bridge the space among proposal and fact. Girald seems to were an unyielding defender of the 'realistic' place, keeping that our variously articulated options ( intentiones ) are consultant of as many differences in fact. the main focus of his serious feedback upon contemporaneous perspectives of the problem is Hervé de Nédellec, who was once the 1st to write down a monograph De intentionibus , which betrays his adherence to a reasonable realism. The editor's vast examine of the intentionality debate of these years focusses at the improvement of the cognition thought within the interval among Thomas Aquinas and Peter Auriol (d. 1322).
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Extra info for Giraldus Odonis Ofm: Opera Philosophica, De Intentionibus
55 below. 10 11 24 chapter one under examination which are supposed to follow from the object’s being apprehended, rather than from how it is in its own right. Another aspect of the various doctrines about intentions should also be advanced at the outset. While the various intentions are truly representative of the objects known, they are so by bringing forward diverse intelligible quiddities found in the object. In other words, the various intentions representative of an object known do not exhaust its complete ontic intelligibility.
Post-Medieval perspectives. 17 An object’s ‘intentional’ being, which is opposed to its extramental existence, and is baptized ‘intentional inexistence’, is taken as a suﬃcient mode of being for acting as an object of immanent acts, such as seeing, hearing, thinking etc. e. as the objective content of perception. Later on, in his Psychologie vom empirischen Standpunkt (1874), Brentano went so far as to ascribe to Aristotle’s doctrine of the senses receiving form without matter a certain awareness of intensional inexistence on Aristotle’s part.
Al. Pasnau (1997), 11 f. See also our chapter 9. An extensive discussion of this theme is found in Perler (2002), 31–105. Cf. Copleston (1976), 156–198. Meyer engagingly discusses (1938, 207–258; 393–463) Aquinas’s theory of cognition in the general context of his anthropology. See also Owens (1991), and Pasnau (1997), 11–19; 105–116; 126–146; 195–219. Pasnau discusses (1997, 256–271) the linguistic nature of Aquinas’s thought. In her successive studies of the matter, Eleonore Stump (1991; 1997; 1998; 1999a;1999b; 2003) lucidly explains the ins and outs of Aquinas’s doctrine of sensorial and intellective cognition.