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Language and Logic

In Arthur Stephen McGrade (ed.), The Cambridge companion to medieval philosophy. New York: Cambridge University Press. pp. 73--96 (2003)

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  1. Inner speech as a language: A saussurean inquiry.Norbert Wiley - 2006 - Journal for the Theory of Social Behaviour 36 (3):319–341.
    The idea that thinking is a form of talking to oneself was discussed in classical Greece, analyzed by the Medievals and treated as a central issue by the American pragmatists. But whether inner speech is a language unto itself, distinct from outer language, has not been determined. To this end I ask how Saussure's defining ideas about language apply to inner speech. I show that Saussure's ideas, while partly usable, are mainly a poor fit. Inner speech is a variety of (...)
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  • Resources for Research on Analogy: A Multi-disciplinary Guide.Marcello Guarini, Amy Butchart, Paul Simard Smith & Andrei Moldovan - 2009 - Informal Logic 29 (2):84-197.
    Work on analogy has been done from a number of disciplinary perspectives throughout the history of Western thought. This work is a multidisciplinary guide to theorizing about analogy. It contains 1,406 references, primarily to journal articles and monographs, and primarily to English language material. classical through to contemporary sources are included. The work is classified into eight different sections (with a number of subsections). A brief introduction to each section is provided. Keywords and key expressions of importance to research on (...)
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  • La rectitud es una cierta adecuación: la noción de verdad en Anselmo de Canterbury y Tomás de Aquino.Patricia Moya Cañas & Cristián Rodríguez Rodríguez - 2013 - Teología y Vida 54 (4):651-677.
    Dos de los hitos más importantes sobre el tema de la verdad en el medioevo son el diálogo De Veritate de Anselmo de Canterbury y la Cuestión Disputada acerca de la verdad de Tomás de Aquino escritos con casi dos siglos de distancia. El artículo expone las ideas centrales de ambos textos y revisa la relación entre ambos. En su texto Tomás retoma la definición anselmiana de la verdad como "rectitud solo perceptible por la mente" sin asumirla completamente. Más bien (...)
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