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Language and Experience in 17th-Century British Philosophy by Lia Formigari

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By Lia Formigari

The point of interest of this quantity is the main issue of the normal view of the connection among phrases and issues and the emergence of linguistic arbitrarism in 17th-century British philosophy. varied teams of assets are explored: philological and antiquarian writings, pedagogical treatises, debates at the respective benefits of the liberal and mechanical arts, essays on cryptography and the artwork of gestures, polemical pamphlets on college reform, common language scheme, and philosophical analyses of the behavior of the certainty. within the past due 17th-century the philosophy of brain discards either the correspondence of predicamental sequence to truth and the archetypal metaphysics underpinning it. it is a turning aspect in semantic concept: language is conceived because the social development of historical-conventional items via symptoms and the research of ideas we use to bridge the space among the privateness of expertise and the publicness of speech emerges as one of many major subject matters within the philosophy of language.

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Language is a means of linking intelligible objects and the understanding directly. Conventionality is what distinguishes it from Revelation, sense experience, mental discourse or immediate intui­ tion, the first being a supernatural, the others natural means. The use of conventional signs is what sets man in his proper place in the Chain of Being, in the hierarchy of creatures forming the system of the universe. In this system, man is the link between the spiritual and the material world ("nexus utriusque mundi, intellectualis scilicet et corporei").

The Tower of Babel was built by the sons of man (filii hominum), and not by the sons of God (filii Dei) who were Adam's and Noah's ancestors ("Adami proavi usque ad Noam") and were exempt from damnation (pp. 42-43). The Confusion of Tongues was indeed a miracle, as was the gift of speech to Adam. The Confusion did not produce as many languages as there were individual men, since in that case no social life would have been possible, but one language for each tribe, which makes seventy according to Hebrew tradition, or seventy-two according to the Greek and Latin Fathers.

They err who think that a child who has been taught no language at all will naturally speak that of primitive mankind. If a natural language really existed, learning an institu­ tional one could not cancel it and all people would either be bilingual, or natural language would hamper them in learning their mother-tongue. But man comes into the world languageless, and that is why he is potentially able to learn all tongues. Even non-verbal systems, such as the gestual lan­ guage of deaf-mutes, cannot be said to be natural, though they are more universal than articulate language.

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