By Janet Coleman
This ebook features a sequence of stories that take the traditional texts as facts of the earlier, and convey 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 the way it felt to exist in the historical global. The reviews determine that medieval and Renaissance interpretations and makes use of of the previous fluctuate drastically from a contemporary interpretation and makes use of, and but the examine betrays many startling continuities among smooth and old medieval theories. dialogue extends from the character of historic facts, via theories at the back of medieval historiography, to numerous hypotheses pertaining to physiological attributes of the mind to highbrow methods of the brain.
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Additional info for Ancient and Medieval Memories: Studies in the Reconstruction of the Past
99b 26-1 oob 18). The rhetorical skill rests on a knowledge of causes that underpins the collection of experiences one may have and hence a true rhetorician understands why he is successful. , the principle of noncontradiction), he cannot produce scientific demonstrations. His purpose is to raise difficulties on either side of a question. So too a true rhetorician with good and just intentions is engaged in creating a kind of discourse that ultimately leads to the discovery of probable truth, based on a kind of reasoning, through enthymemes, that is related to ordinary men's experience, to the common things known by all.
Thus he says that the soul is in a way all existing things and such existing things are either objects of perception or objects of thought. We are far from Plato when Aristotle defines knowledge as 'in a way the objects of knowledge' (DA, 111, 8, 431b 2of); so too perception is the objects of perception. Since there is no actual thing which has a separate existence, be it a perceptual or an intellectual object, even the intellectual object is, he says, to be included among the forms, which are objects of perception.
Hence, memory and imagination belong to the same part of the soul, the lowest, primary perceptual part most dependent on sense images. The memory image can be called a physical trace imprinted in the surface of the 'mind'. But memory is not only a physiological process for Aristotle. He does, however, say that men with certain psychic surfaces, more or less fluid, have better or worse memories as a result of the imprint being more or less impressed and lasting. 7 But this is not all he says, especially in the DeAnima, as we shall see.