According to Telesio, the “conservatio sui is the foundation from which all sensitive and cognitive functions arise. Defending an empirical approach in epistemology, Telesio tried to annul the traditional distinction between sense perception and reason, and he denied that there exists something like a purely mental sphere and a corresponding intellect which Aristotle in De anima III had called nous“
Sense perception and memory are historically depending on the brain
Sense perception and memory participate in understanding
Memory is not visual
The following OntoUML diagram shows Bernardino Telesio’s model of knowledge
“Telesio combined the medical theory of spirit with a basically Stoic notion, that of the hegemonikon, according to which the spirit in the brain is responsible for all the states and operations traditionally ascribed to the tripartite soul: “the animal … is governed by one substance residing in the brain” (Quod animal universum ch. XXV; Var. lib. p. 254). Whereas in Quod animal universum he went on to explain the affects in terms of physiology, in De rerum natura he added a theory of sense perception and a theory of knowledge on physical grounds.”
“Understanding is a process which requires sense perception and memory. According to Telesio, our memory is not visual. What we remember are movements which our spirit has experienced and given out when being in contact with external forces. If now the spirit undergoes a similar experience, for example the pain of getting burned, it will ascribe this perception to a similar or identical cause and call it ‘fire’ (DRN book VIII, ch. 1; vol. III, p. 160). The ability of making rational conclusions (ratiocinari) consists in comparing new expierences to old ones and in supplementing hidden or unknown aspects when refering them to former experiences”
Understandingis a process which requires sense perception
historicalDependence on Brain; participation Understanding
“Understandingis a process which requires memory. According to Telesio, our memory is not visual.”
historicalDependence on Brain; participation Understanding
According to Telesio, our memory is not visual.
Boenke, Michaela, “Bernardino Telesio“, The Stanford Encyclopedia of Philosophy (Winter 2018 Edition), Edward N. Zalta (ed.).
Henry of Ghent (“Doctor Solemnis”, 1217?, d. 1293 AD) QuodlibetQuodlibet IV, q. 8 examines concept formation and the mental word’s role (verbum mentis).
Henry, inspired by Augustine (see [2.6.3]), sustains, “that the human mind, as imago Dei, has a fundamentally trinitarian structure; it comprises understanding, will and memoria, the most basic cognitive capacity.”
Henry, based on Aristotle, thinks that the human intellect or understanding is both passive-receptive and active-constructive.
The first step towards concept formation is the sense impression by an external object, which is processed further by the universal sense.
Understanding in a first step is the formation of a simple, undifferentiated concept in the intellect. At this level, the intellect grasps, e.g., that a circle is a plane geometrical figure.
In a second step, intellect, through an active, discursive process, grasps the concept’s essence, using some prior concepts stored in the memory. This way forms a precise and accurate definition represented in mind by mental word (verbum mentis). E.g., the mathematical definition of the circle.
The will, as a self-mover, directs the intellect (see also [4.14.2])to invest the necessary effort to create the verbum mentis.
The UML Use Case diagram below presents Henry of Ghent’s model of the concept formation:
5 senses impressed by the Object (UC1) 5 senses are: touch, sight, hearing, smell and taste.
Universal sense combines particular sense-impressions of one object (UC2): “Henry applies this principle to our cognitive capacities, as instances of a patient’s undergoing change naturally, from the five external senses and the so-called universal sense, which combines particular sense-impressions of one object”
First operation: (INTELLECT) understands the object by forming a simple concept of it (UC3): “Human intellect’s first operation is a change brought about by an object (a universal in representational content) that is understood, or thought about, by the intellect. The act of understanding is constituted by both the intellect (as the subject) and something intelligible (the object). The result of this first operation is a simple, as yet undifferentiated concept of the object of cognition. Such an initial, simple concept is representative of some thing (notitia de re) and a manifestation of it, although in a cognitively and conceptually imperfect manner: ‘This concept of the thing is, as it were, some confused and indefinitemanifestation of it since through it a thing is cognized as something confused and indistinct that is definable, like a circle, which is not completely cognized by the intellect until [the intellect] forms in itself the definition of the circle, by cognizing about it that it is a plane (geometrical) figure etc.’ […] In other words, the thing’s essential characteristics are not yet conceptually distinct; no complete definitional account can yet be given of what the object is. A circle that is expressed in such an ‘indefinite manifestation’ may appear indistinct froman ellipsis or other figures, and hence it is not (yet) completely cognized as what it is.”
includes UC2, UC4
Use imaginative power (UC4): “At times he even hazarded to call such cognition a “fantastical understanding” (intellectus phantasticus) in obvious reference to the inner-sense power, imagination or ‘phantasia.'”
Second operation: (INTELLECT) produces mental word (UC5): “For Henry the intellect’s activity of understanding is not completed until (donec) it comes to rest in a mental word [verbum mentis], which provides the desired definitional account of a given object, through which it cognizes the object’s essence. Moreover, the intellect is set up to achieve not merely a nominal definition but a real definition of a thing’s essence. This is, ideally, the result of the second operation, the active, discursive function of the intellect“. E.g. at this level the content of the mental word circle looks like: circle is the set of all points in the plane that are a fixed distance (the radius) from a fixed point (the centre).
includes UC3, UC6
Store prior concepts and mental words (in the intellectual MEMORY) (UC6): “For Henry a mental word requires forming a concept or account on the basis of some other, prior concept, which is accessible in intellectual memory.While Augustine in De trinitate explains that a mental word is primarily a conscious actualization of cognitive content accessible via the memoria, Henry interprets Augustine differently because Henry thinks that a mental word is a newly formed, numerically distinct concept based on some prior concept in intellectual memory.”
WILL directs INTELLECT to Object (UC7): “For when the receptive intellect has been informed with a simple, confused concept of what a thing is, for instance of a man or horse, or white or black, the will that delights in the cognized thing (though incompletely since it has not been cognized completely) is excited to come to know through the intellect what is left [to be cognized], so that it might completely delight in something completely cognized, according to what Augustine says in De trinitate, Book X, chapter I: ‘That something is known, but not fully known, is the reason the mind desires to know what is left [to be known about it].’ For this reason the will through its command moves the intellect so that it may attend to what is already cognized in a confused manner and cognize it to a greater extent. The intellect that is moved by the command of the will and by its own active power, fixes its gaze on the thing that is cognized more strongly and sharply and strives to penetrate [to] the interior features of what is cognized in a confused way, so that it may cognize clearly what it is in the parts that make up its essence.'”
An object in the external world
uses UC7; UC5
User of the mind
All citations from: Goehring, Bernd, “Henry of Ghent on the Verbum Mentis”, A Companion to Henry of Ghent, Brill, 2011, Gordon A.Wilson (ed)
Porro, Pasquale, “Henry of Ghent”, The Stanford Encyclopedia of Philosophy (Fall 2014 Edition), Edward N. Zalta (ed.)