“one which reveals one thing (ὁ ἕν δηλῶν)”
Abstract
The De Interpretatione is one
of Aristotle's core works, containing highly influential analyses of the
basic elements of language and the nature of truth and falsehood, as
well as the famous Sea‐battle paradox. As a whole, however, the treatise
has been neglected; attention has concentrated on a few oases of
interest, and scholars have been satisfied with the medieval view that
the treatise is a discussion of the proposition, and forms the second
part of the Organon, building on the categories and anticipating the
formal logic of the Analytics. This book argues that the subject of the
De Interpretatione is not the proposition, as has conventionally been
supposed, but the contradictory pair of assertions, and that it is
oriented not towards the formal logic of the Analytics, but to the
Topics and Sophistic Refutations, the works in which Aristotle describes
dialectic, the method of argument consisting in the asking and
answering of dialectical questions. In posing a dialectical question,
the questioner presents a contradictory pair of assertions and invites
the answerer to select one or the other as true, hoping in the end to
lead to a refutation, i.e. a proof that the contradictory of the
answerer's thesis is true, and therefore the thesis itself is false. The
ability to assign assertions to their pairs correctly, and to know in
which cases the truth of one member of a pair does not imply the
falsehood of the other, are vital tasks for the dialectician. The De
Interpretatione's discussion of contradiction thus provides the
theoretical background essential for dialectic.
"The central theme of the De interpretatione
is the nature of contradiction between assertions. This is a crucially
important theme for dialectic, whose regular tasks
include that of establishing the contradictory of a proposed thesis, and
that of replying to a dilemmatic question by choosing between the
affirmation and the negation of a given thesis.(4) The
inquiry into language as such, which occupies the first four chapters,
is subordinated to this goal.
One apparent obstacle to such a view of the treatise is the (highly suspect) transmitted title, Περί ερμηνείας, which should probably be understood in
the sense "On language" (cf. De anima II 8, 420b19-21, where ερμηνεία functions as a synonym of δίάληκτος).
A second obstacle is the
opening announcement: "First we must determine what a name is, and what a
verb is, then what are a negation, an affirmation, an assertion, and a
sentence (λόγος)". This
programme attaches no special importance to contradiction: affirmation
and negation merely appear in the middle of the agenda.(5) In fact
though, these two obstacles may helpfully cancel each other
out. All we need is the simple hypothesis that the original, lost title
of the work (or lecture course) already specified contradiction as the
principal theme. There is in fact good reason to think
that the authentic title was On affirmation and negation.(6) In that case the opening sentence was unambiguously understood as specifying the series of definitions required as a
preliminary to that central theme. Later, when the authentic
title was lost, we need only suppose that an early editor was misled by
the programmatic opening sentence into identifying
language itself as the work's main theme, and inventing its current
title, "On language".
As regards the progression in the opening chapters from "name" (δνομα) and "verb" (ρήμα) to "sentence" (λόγος),
even this should not really be seen as an investigation of language as
such. In ignoring all components of statements other than "names",
"verbs", and the negation sign,
Aristotle continues and reflects the project in Plato's Sophist 260-264 of investigating statements qua bearers of truth and falsity. (Even the treatment of negation represents the
legacy of the Sophist: Aristotle follows Plato (257b-c) in
regarding "not" as negating only the word which follows, (7) in contrast
with Stoic logic, which uses it to negate an entire
proposition). This is a further sign that the dominant theme is a
specific one, the relation between certain kinds of assertion, rather
than language in general." pp. 88-89
(4) My understanding of this and many other aspects of the De int. has been transformed by a recently completed Cambridge doctoral thesis, soon to be published: C.W.A.
Whitaker, An analysis of Aristotle's De interpretatione [published in 1996 as: Aristotle's De interpretatione. Contradiction and dialectic. Oxford: Clarendon Press]. He shows that
the treatise is to be read in conjunction with the Topics much more than with the Analytics.
(5) The agenda itself does not observe a strictly linear sequence. The first pair, δνoμα/ρήμα, does correspond to chapters 2 and 3 respectively. But
άπόφασις καί κατάφασις καί άπόφανσις καί λόγος precisely reverses the order followed in chapters 4-6, starting with the two species, then moving to their genus and
finally to the genus of their genus. On this, see Montanari (1984, I: 25-31).
(6) I suggest this because (a) the ancient commentators knew a work by Theophrastus entitled Περί καταφάσεως καί άπoφάσεως, which they said covered the
same themes as Int. (Theophrastus frr. 71G, 72A, 79, 8 lB FHSG; cf. schol. in Ar. De int. 94b14-17 Brandis, in Bekker (1961, vol.4), and (b) Theophrastus' other works corresponding
to the Organon all had identical titles to the matching Aristotelian texts: he wrote a Categories, a Topics, a Prior Analytics and a Posterior Analytics
(frr. 1, 2, 71F, 100B, 104, 112B, 113B, 117, 124A, 127A, 127B FHSG).
(Despite frr.frr. 71A and 71E (FHSG), it seems most unlikely that
Theophrastus wrote a work actually entitled Περί έρμηνε'ας).
An alternative but less plausible hypothesis is that of Maier (1900:
70-1) that it was Theophrastus himself who, finding the Aristotelian
treatise already untitled,
invented the title Περίκαταφάσεως καί άπoφάσεως.
But it is hard to believe that Aristotle's long-term close collaborator
on logic and dialectic was ignorant of its
authentic title. The likelier story is that it was only after
Theophrastus' death that the inauthentic title was invented to fill a
gap in the MSS.
(7) This is well demonstrated by Whitaker [1996]
"The results so far are as follows. The semantic theory of the De interpretatione
places itself at the service of Aristotle's study of contradiction
between assertions,
and reflects a Platonic debate on the question how beliefs and
assertions come to be true or false. It is from this perspective, and
not for their own sake, that the theory also addresses itself to
the minimum semantic components of assertions, names and verbs.
Therefore the semantic passage in chapter 1 is to be thought of as
prefixed to the entire work, especially the final chapter, and not
specially to chapters 1-4" p. 100
From: David Sedley, Aristotle's De interpretatione and Ancient Semantics, in: Giovanni Manetti (ed.), Knowledge Through Signs. Ancient SemioticTtheories and Practices,
Turnhout: Brepols, 1996, pp. 87-108
Abbreviation: FHSG = Fortenbaugh, Huby, Sharples and Gutas (eds.), Theophrastus of Eresus: Sources for His Life, Writings Thought and Influence, Leiden: Brill 1992 (two
volumes).
AN OVERVIEW OF THE DE INTERPRETATIONE (PERI HERMENEIAS)
"ORDER OF THE PERI HERMENEIAS.
Since the enunciation is the principal subject of the Peri Hermeneias
the treatise is divided according to the consideration of the
enunciation and its parts.(1) After a
preliminary chapter on signification and different ways of signifying,
(2)Aristotle treats first the principles of the subject i.e., the
principles of the enunciation. These are of two kinds:
material and formal. The material (or, as St. Thomas refers to them,
"quasi material" (3) principles or integral parts of the enunciation are
the nom and the verb, the former signifying the substance
of a thing and the latter signifying an action or a passion proceeding
from a thing. (4) Aristotle defines the noun as a vocal sound which
signifies by convention, without time, no part of which
signifies separately. (5) "Vocal sound" is the matter or subject on
which the signification of the noun is imposed; it distinguishes the
noun from sounds not emitted by animals. "Which signifies"
distinguishes the noun from nonsense words. "By convention" manifests
that this signification of a noun proceeds arbitrarily from the human
will; the noun is distinct from sounds which are naturally
significant, such as groans and cries. "Without time" distinguishes the
noun from the verb, and this last phrase, "no part of which signifies
separately," distinguishes the noun from speech
(oratio) of which it is a part. The verb is defined in the same
way, except that it signifies with time, since it signifies action. It
is moreover, distinguished from the participle in that
it is always a sign that something is predicated of another. The formal
principle of the enunciation is speech, which is its genus.(6) The genus
of the enunciation is then called its formal
principle, because the more universal in praedicando since it
is not of itself contracted to this or that species, is as a form
including the species. A genus is logically superior to the
species contained under it; since the species are as subjects of which
the genus is predicated, the genus is their formal principle.
Having treated the principles of the subject,
Aristotle now takes up the subject, i.e., the enunciation, in the rest
of the book. This falls into two sections, the first is on the
enunciation absolutely considered, (7) the second is on the different
kinds of enunciations.(8) The absolute consideration of the enunciation
comprises three parts: its definition, (9) its division,
(10) and its property of opposition.(11)
The enunciation is defined as speech in which the true
or false is found.(12) This definition distinguishes the enunciation
from incomplete speech (orationes imperfectae)
as well as from questions, commands, prayers, and salutations which do
not absolutely signify concepts in which the true or false is found.(13)
The first division is into the enunciation which is
simply one because what it signifies is one and the enunciation which is
one only by conjunction because it signifies many. The latter, called a
composite enunciation, is one only secundum quid;
simpliciter it is many.(14) The second division is into the species
of the enunciation: the affirmation and the negation. This division is
primarily of the simple enunciation, but can also be
applied ex consequenti to the composite enunciation.(15)
These divisions are followed by a treatment of
opposition between the subjective parts of the enunciation, i.e.,
between affirmation and negation. First, Aristotle shows how
enunciations are opposed to each other,(16) and, secondly, he answers a
difficulty about whether in future singular enunciations in contingent
matter one of the opposed enunciations must be true or
false.(17) To show how enunciations are opposed to each other he takes
up, first of all, the opposition of affirmation and negation absolutely
considered, i.e., without reference to differences
arising from the subject. This opposition of affirmation and negation is
called contradiction.(18) In this connection, St. Thomas points out
that affirmation and negation divide the enunciation on
the part of its very form or mode of enunciating, whereas the true and
the false divide it in comparison to things, e.g., "The crow is white"
is affirmative in its mode of enunciating, but false;
"The crow is not white" is negative and true.
...Philosophus assumit duplicem diversitatem
enunciationis: quarum prima est ex ipsa forma vel modo enunciandi,
secundum quod dictum est quod enunciatio vel est affirmativa, per
quam scilicet enunciatur aliquid esse, vel est negative per quam
significatur aliquid non esse; secunda diversitas est per comparationem
ad rem, ex qua dependet veritas et falsitas intellectus et
enunciationis. Cum enim enunciatur aliquid esse vel non esse secundum
congruentiam rei, est oratio vera; alioquin est oratio falsa.(19)
Next, Aristotle shows how enunciations are
furthermore opposed by reason of their subjects.(20) This involves a new
division of enunciations according to the quantity of the
subject, i.e., according as something is predicated of many or of one
only. Since a subject is either singular or universal, and since a
predicate is said of a universal either universally,
particularly, or indefinitely, there are four kinds of enunciations:
singular, universal, particular, and indefinite.(21) Then, combining the
qualities of affirmation and negation with the quantity
of the subject, Aristotle shows that an affirmative universal and a
negative universal are opposed as contraries, e.g., "Every man is white"
and "No man is white."(22) However, when nothing is
predicated universally of a universal subject, there cannot be an
opposition of contrariety; therefore indefinite enunciations cannot be
opposed as contraries.(23) A particular affirmative cannot
properly be said to be opposed to a particular negative, because
opposition demands the same subject in both enunciations, but a
particular enunciation is opposed as a contradictory to the universal
of the opposite quality, e.g., "Some man is white" is the contradictory
of "No man is white."(24) Next, the author considers how these opposed
affirmations and negations are related to truth and
falsity: contraries cannot be simultaneously true, etc.(25)
After distinguishing the different modes of
opposition, Aristotle shows that there is only one negation opposed to
every affirmation, e.g., "Some man is not white" is the only
negation of "Every man is white," because it alone removes the very
universality of the universal enunciation.(26) Finally, Aristotle takes
up the problem of whether one of the opposites must be
determinately true .or false in all kinds of enunciations or not.(27) To
treat this question it is necessary to observe that enunciations can be
divided according to time into present, past, and
future and according to their matter into necessary, impossible, and
possible or contingent.(28) For enunciations in present or past time,
either a universal or its contradictory particular is
necessarily true and its opposite is false, in any kind of matter, e.g.,
"Some man is not white" is necessarily true, if "Every man is white" is
false. This is also true for singular enunciations
which are opposed as contradictories, e.g., if "This man is white" is
true, "This man is not white" is necessarily false. From the truth of a
particular affirmation, however, the falsity of its
negative cannot be inferred, e.g., "Some man is white" and "Some man is
not white" can both be true. But for enunciations in future time a
distinction must be made according to the matter of the
enunciation. Future enunciations in necessary and impossible matter are
determinately true or false in the same way as enunciations in present
and past time. Likewise, in contingent matter,
universals are false and particulars are true, as for present and past
enunciations. It is for singular enunciations in future time that a
problem arises, for, although a future singular enunciation
in necessary matter is determinately true or false, it does not seem to
be so in contingent matter.(29) The answer to this problem and the
reasons for the answer take up the rest of this chapter in
Aristotle and the rest of the first book of St. Thomas's commentary.
The remainder of the Peri Hermeneias (30) is
devoted to the enunciation as it is diversified by the addition of
something. First of all, something can be added to a part of
the enunciation, i.e., to the subject or to the predicate. Sometimes
such an addition does not take away the unity of the enunciation, as
when the subject or predicate is rendered infinite by the
addition of a negative.(31) Aristotle first takes up the simplest kind
of enunciation which consists only of a noun and the verb "is," e.g.,
"Socrates is." (32) Since only the subject can be made
infinite in this kind of enunciation, only two affirmations can be
formed from it: "Socrates is" and "Non-Socrates is." There are also the
two corresponding negations: "Socrates is not" and
"Non-Socrates is not." These enunciations are said to be de secundo adjacente, (33) because "is" is the second diction in the enunciation; "is" signifies that "Socrates" really exists. There
are also enunciations de tertio adjacente (34) in which "is" is
not the principal predicate but serves to connect the principal
predicate with the subject, e.g., "Socrates is white." In such
enunciations, the predicate as well as the subject can be made infinite.
If an enunciation is constructed from a finite noun, the verb "is," and
a predicate which can be either finite or infinite,
four enunciations are possible: "Man is just" with its negation, "Man is
not just," and "Man is non-just" with its negation, "Man is not
non-just." (35) If, on the other hand, the subject is an
infinite noun, four enunciations are also possible: "Non-man is just"
with its negation, "Non-man is not just" and "Non-man is non-just" with
its negation, "Non-man is not non-just." (36) No more
than these twelve enunciations are possible. Since the subject of each
can be singular, universal, particular, or indefinite, a total of
forty-eight enunciations is possible from the point of view
taken here. (37) Enunciations whose verbs are adjectival, (38) such as
"Socrates runs," are affected by an addition to a part of the
enunciation in the same way as simple enunciations, i.e., de
secundo adjacente. This is true, despite the fact that from the
point of view of what is signified such enunciations are the equivalent
of enunciations de tertio adjacente: "Socrates
runs" is equivalent to "Socrates is running."
Sometimes an addition takes away the unity of the
enunciation. (39) An enunciation is multiple, if what is signified is
multiple, even though the enunciation may appear to be
simple. An enunciation can be multiple in four ways: (a) when the
subject or predicate is one noun which is imposed on several things,
which combine into one, but not insofar as they are one (b) when
the several which combine into one are the subject or predicate insofar
as they are distinct actualities; (c) when one noun is imposed of
several things which do not combine into one; and (d) when
the several which do not combine into one are the subject or
predicate.(40) After distinguishing the multiple enunciations, Aristotle
takes up their consequences.(41) He proposes first the problem of
why some predicates are true of a subject both when the predicates are
taken separately and whey they are joined, while others are true only
separately, e.g., from the fact that Socrates is a man and
is white it follows that Socrates is a white man but from the fact that
he is good and is a musician it does not follow that Socrates is a good
musician.(42) The second problem is whether from ay
enunciation whose predicate includes several notions it is legitimate to
infer several enunciations each having one of the notions for its
predicate e.g., from "Socrates is a white man" it follows
that he is white and that he is a man, but from "Socrates is a good
musician" it does not follow that he is good. (43)
Secondly, an addition can be made, not merely to a
part of the enunciation, but to its very composition. Such an addition
is a mode, and it distinguishes the modal enunciation from
the de inesse enunciation. There are four of these modes:
possible, contingent, impossible, and necessary.(44) The introductory
paragraphs of Cajetan's commentary explain the distinction
between the modal and the de inesse enunciations, which mode
make an enunciation modal, the parts of the modal enunciation, and it
definition.(45) The text of Aristotle covers the opposition
of modals by reason of affirmation and negation(46) as well as their
consequences. Thus, to the affirmation, "That man is white is possible,"
is opposed the negation, "That man is white is not
possible."(47) A modal is negative only by addition of a negative to the
mode, regardless of whether or not the dictum is negative.(48) The
following is an example of the consequence of equipollent
modals: that which is necessary to be is, consequently, no possible not
to be, not contingent not to be, and impossible not to be.(49) Cajetan
concludes this section with some paragraphs on the
quantity peculiar to modals and their opposition by virtue of their
quantity.(50)
Lastly, Aristotle treats the opposition of
enunciations deriving from an addition made to a simple enunciation.(51)
In this section, he asks whether the contrary of an affirmative
enunciation is the negation of the same predicate or the affirmation of
the contrary predicate, e.g., is the contrary of "Every man is just" "No
man is just" or "Every man is unjust" ?
DIVISIONS OF THE ENUNCIATION
Six ways of dividing the enunciation can be gathered from the Peri Hermeneias: by reason of unity, quality, quantity, time, matter, and expression or non-expression of the
mode of composition.
The first division is into the enunciation that is one (una simpliciter) and that which is composite (una conjunctione).
The former is sometimes called
categorical, and the latter hypothetical.(52) This is an essential
division of the enunciation, because it is a division on the part of the
copula.
The second is into affirmation and negation, which St. Thomas frequently asserts is the division of the enunciation into its species.
Quae quidem est divisio generis in species, quia
sumitur secundum differentiam praedicati ad quod fertur negatio;
praedicatum autem est pars formalis enunciationis; et ideo
hujusmodi divisio dicitur pertinere ad qualitatem enunciationis,
qualitatem, inquam, essentialem, secundum quod differentia significat quale quid.(53)
The third division is by reason of a
difference found in the subject of the enunciation, according as it is
said of many or only of one. St. Thomas says this division
pertains to the quantity of the enunciation, for quantity follows
matter, and the subject is as matter in the enunciation.(54) But when
the subject is a universal (i.e., it can be said of many)
something can be predicated of it in three ways: universally, if the
predicate belongs to the entire multitude in which the universal is
found, e.g., "Every man is an animal" ; particularly, if the
predicate is said to belong to an indeterminate individual that falls
under the universal, e.g., "Some man is white"; or indefinitely, when
something is predicated of a universal without any sign of
universality or particularity. Thus from the point of view of quantity,
the enunciation is divided into singular, universal, particular, and
indefinite.(55)
The fourth division of the enunciation is
according to time, i.e., into past, present, and future. As the third
division was on the part of the subject, this is on the part
of the verb, because every enunciation must have a verb or a form of a
verb and must, therefore, consignify present past, or future time.(56)
Both the third and fourth divisions are accidental
because they are according to a part of the enunciation.
The fifth division of the enunciation is
according to matter, i.e., according to the relationship of predicate to
subject. If the predicate is in the, subject per se, the
enunciation is said to be in necessary matter, e.g. "Man is an animal,"
or "Man is capable of laughter." If it is per s repugnant that the
predicate be in the subject, the enunciation is said to be
in impossible or remote matter, e.g., "Man is a horse." If the predicate
is neither per se repugnant to the subject nor per se contained it, the
enunciation is said to be in possible or contingent
matter.(57)
The sixth and last division of the enunciation is into the de inesse
and the modal enunciation, the former merely stating that the
predicate, is or is not in the
subject, the latter stating the mode in which the predicate does or does
not belong to the subject, i.e., necessarily, impossibly, possibly or
contingently.(58)The extremes of this division are the
expression o the non-expression of the mode of composition of predicate
with subject."
(1) "Principaliter tamen modum scientiae
considerantis subjectum et partes subjecti, de quibus per principia
propria probat passiones." St. Thomas, In Peri Hermenias,
p.377a.
ONOMA AND RHEMA IN THE DE INTERPRETATIONE
"3.2. The expression of thought in speech
3.2.1. As we saw in 2.4.3, one of the words that Plato
uses for giving verbal expression to what one holds true in one's mind
is the verb apophainesthai. This verb, with
gnomon or doxan as the expressed or unexpressed
object, was familiar to every Greek and had the quite ordinary meaning
of making known one's opinion. It is this word that plays a
central role in Aristotle's treatment of the expression of thought in
speech, at least in De interpretatione. Together with the noun apophansis,
it becomes a more or less technical
term for the speech act of making known to others what one holds true in
one's mind, of asserting that something is the case. This speech act is
either an affirmation or a denial: a kataphasis is
an apophansis in which it is asserted that one thing belongs to another, an apophasis is an apophansis in which one thing is separated from another (De int. 17 a 25). Both
kataphasis and apophasis are species of the genus phasis: they are forms of saying (phanai) that something is or is not the case.
All these nouns suffer from a process-product
ambiguity. Sometimes they indicate the activity of making known one's
opinion by means of affirming or denying that something is the
case. But they may also designate the utterance which is produced in the
course of that activity. So an apophansis is defined as a significant spoken sound about whether something does or
does not hold (De int. 17 a 23). The two species of the genus phasis, kataphasis and apophasis, are defined as logos kataphatikos and logos apophatikos,
as an affirmative or negative utterance (Cat. 12 b 8). Each is a logos apophantikos, an utterance used in the activity of revealing one's thought (De int. 17 a 8).
It is this utterance, as used for a special purpose, that is the typical unit of the legein-level, the Platonic logos. In contrast with other sorts of expressions
which do not yet admit of truth or falsity, a kataphasis or apophasis and a logos apophantikos are the kind of units that are rightly called true or false (Cat. 2
a 7; De int. 17 a 3, 20 a 35).
3.2.2. The other sorts of expressions, which do not
yet admit of truth or falsity and are for that reason incomplete and
defective, are the units of Plato's
onomazein-level, the onomata and rhemata. By uttering an onoma or a rhema one cannot reveal anything by one's utterance in such a way as to be making a
statement (De int. 17 a 17). This 'not yet'-character of onomata and rhemata is a point to which Aristotle remarkably often returns.
In Cat. 1 a 16 he distinguishes between expressions whose utterance involves a combination (symploke)
and expressions that are uttered without combination. As
examples are given: 'Man runs', 'Man wins'; 'Man', 'Ox', 'Runs', 'Wins'.
The expressions formed without any combination designate something
belonging to one of the categories, and none of them is
either true or false (Cat. 2 a 8, 13 b 10).
In De int. 16 a 9 a parallel is drawn between
the mental sphere and the verbal sphere. In the mental sphere two kinds
of thoughts are found, those
unaccompanied by truth or by falsity and those that necessarily have one or the other. In the verbal sphere onomata and rhemata
which are pronounced without any
addition -- for instance, 'Man', 'White' -- are like thoughts that are
formed without any combination; they are not yet true or false. Even a
word such as 'Goat-stag' does not yet signify anything
true or false. It does so only when 'is' or 'is not' is added.
That the symploke must be of a special kind is shown by De int
16 b 1. When 'is' or 'is not' is added to a genitive or dative case
(Philo's' or 'to-Philo), the
combination does not yet yield a truth or falsehood. The oblique cases
cannot play the role of naming the subject in a statement-making
utterance.
Further examples of the 'not yet'-terminology are De int. 16 b 19 and 17 a 9. Verbs uttered by themselves signify something but they do not yet signify whether something is
the case or not (Compare De int. 16 b 28: a word like 'Man' signifies something but not that something is the case or is not the case). The definition (logos) of man, without 'is'
or 'was' or 'will be' or something of that kind, is not yet a statement-making utterance.
These passages are sufficient proof that Aristotle,
probably inspired by Plato, is fully aware of the incomplete and
defective character of onomata and rhemata.
Measured against the relative independence of utterances by means of
which expression is given to a belief that something is the case, and
which therefore admit of truth or falsity, the meaning of
onomata and rhemata is imperfect. A composite unit of the legein-level, which has the complete sense of a true or a false thought, is formed only when the open place
accompanying each separate onoma or rhema is occupied by a proper complement.
Aristotle defines onomata and rhemata as spoken sounds significant by convention none of whose parts is significant in separation (De int. 16 a 20, 16 b
6; Poetics 1457 a 10, 14). The difference between the two is that an onoma signifies without any reference to time, whereas a rhema additionally signifies time. Moreover,
the rhema is a sign of something said of something else, the subject. The verb legein which Aristotle uses in this connection indicates both the predicative and the assertive
function of the rhema; if someone says 'Callias runs', the
component 'runs' is a sign that the speaker connects the activity of
running with Callias, but also that he holds that this
predicate actually belongs to Callias, at the time indicated. As for
cases like 'Callias is running' or 'Man is just', where the word 'is'
occurs as a third element, there the verb 'is' by itself is
nothing, but it additionally signifies some combination (synthesis) which cannot be thought without the components (De int 16 b 25). This synthesis,
of which the spoken
sounds 'is' or 'is not' are the appropriate sign, is the mental activity
of bringing together or separating two concepts which, at the same
time, is an act of assenting to the combination, or of
dissenting from it. Aristotle does not seem to distinguish between
merely conceiving of a certain combination, in a neutral state of mind, and actually accepting or rejecting it; for him
a synthesis is always a mental assertion. That the copula 'is' has this assertive force is confirmed by Met. 1017 a 31; although Aristotle speaks there of an emphatic use of Is' and
'is not', in the sense of 'Socrates is educated, he really is
so', there is reason to believe that this emphatic use is only a
strengthening of what is normally present in all cases. For
in De int. 21 b 31 it is said that in utterances of the form
'Man is white', 'Man is not white' the parts 'is' and 'is not' determine
the true; this presumably means that they lend assertive
force to these utterances (The passage is, however, far from clear).
De int. 16 b 20 is also interesting because
it is in these lines that we find the first trace of a distinction that
later came to be known as the distinction between
categorematic and syncategorematic words. Although verbs by themselves
do not yet signify whether something is the case or not and therefore do
not possess the degree of completeness and independence
which is characteristic of the units of the legein-level, it is
still true that most of them have a meaning of their own in the sense
that both the speaker and the hearer, in pronouncing or
hearing the word, will have a definite thought in their minds, a thought
that has some kind of self-sufficiency. The copula 'is', on the
contrary, is not accompanied by any such distinct and
relatively self-sufficient thought; it only adds a certain nuance to the
meaning of the words to which it is joined. For this additional way of
signifying Aristotle uses the
word prossemainein. This verb also occurs in De int 20
a 13, in connection with 'every' and 'no'; these words additionally
signify nothing other than that the affirmation or negation
is about the name taken universally. Thus we have here the beginning of a
trichotomy: expressions signifying that something is the case; verbs
and nouns, which do not yet signify that something is
the case but have some meaning of their own; and words like 'is',
'every', 'no', which do not signify (semainein) in either of those ways but only contribute to the meaning of other words."
pp. 26-29
(...)
"3.6. Summary
This chapter clearly shows that the treatment of
problems concerning acts and attitudes of holding something true and
their objects with which Plato had made a modest but hopeful
beginning in Sophist 261-264 was considerably extended and
refined by Aristotle's efforts. By way of conclusion I shall give a
synopsis of what we have found out about his conception of the
bearers of truth and falsity.
In the first place that is true or false which is
thought or believed to be the case. This bearer of truth or falsity may
be designated by such expressions as doxa, hypolepsis,
doxazomenon (doxaston), hypolambanomenon (hypo-lepton), or by a hoti-clause or an accusative and infinitive phrase. In so far as a thought or belief is expressed in words it is perhaps
also referred to as the pragma that underlies an affirmation or
negation; but Aristotle does not seem to make a clear terminological
distinction between the thing believed or asserted and
that which is actually the case in reality.
Although it is not denied that logos
sometimes stands for that which is asserted, in the contexts that are
most relevant to our subject the word usually has the sense of
utterance. Utterances that are used to make statements are the second
category of bearers of truth and falsity, designated by such expressions
as logos apophantikos, logos kataphatikos, logos
apophatikos, apophansis, kataphasis, apophasis, and protasis.
It is probable that Aristotle in speaking of utterances commonly has in
mind what would nowadays be called
utterance-tokens. There are, however, some passages in which the bearer
of truth or falsity must be taken to be an utterance-type of a certain
kind. (*)
As some of the terms for that which is thought or
believed and for the utterances used to express it are also employed for
the acts or attitudes of judging and believing and for the
acts of uttering words with a special intention, the qualifications
'true' and 'false' can easily come to be applied to those acts and
attitudes as well. Such cases are, however, exceptional and at
any rate derivative." pp. 43-44
(*) For the problem of the so-called future contingencies see Dorothea Frede, Aristoteles and die 'Seeschlacht. Das Problem der Contingentia Futura in De interpretatione
9, Gottingen, 1970.
From: Gabriel Nuchelmans, Theories of Proposition. Ancient and Medieval Conceptions of the Bearers of Truth and Falsity. Amsterdam: North-Holland 1973.
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