|
|
 |
|
|
|
|
that is white in color. If it is taken formally, it names a second intention, and signifies a certain relation. If it is taken denominatively, it signifies both a conception and definition, but in different ways. For a mental conception is termed "the idea corresponding to a name," because it is that by which the name refers to a signified which is outside the mind. But it is also termed "the definition," because it is by this that what is signified by the name is explicated. |
|
|
|
|
|
|
|
|
Cajetan then makes use of the distinction to explain Aquinas' usage: |
|
|
|
|
|
|
|
|
In the present case [ST I.13.4], it follows that "idea" should be taken denominatively, as meaning "mental conception." [Idea] is [here] signified by name, because [name] is signified proximately, whereas a definition is the idea as it is ultimately signified by the name. |
|
|
|
|
|
|
|
|
Aquinas' use of language is correct; indeed, under scrutiny it yields even richer insights into the material under consideration. His position is clarified and reinforced through a series of further fine distinctions. Though legitimately raised, the objection is shown to be lacking in force because of a further distinction appropriate to the context: "idea" can be understood in two ways, not just one, and so the objection is not sufficiently nuanced. |
|
|
|
|
|
|
|
|
Cajetan does not claim to have improved on Aquinas' text, but ST I.13.4 is nevertheless enhanced by his exposition; the student who works through the objection and its clarification in a disciplined manner will understand more clearly the range of meanings available to Aquinas when he composed his arguments.
30 |
|
|
|
|
|
|
|
|
Cajetan's distinctions and his subtle response to the objection would delight the heart of a sophisticated Advaita commentator such as Vacaspati or Amalananda; one might in fact engage in an exercise in comparative commentarial nuance, by comparing Cajetan's explanation given here with an example we considered in Chapter 2, the fine distinctions Vacaspati makes in defending Sankara's interpretation of the words "Brahman," |
|
|
|
|
|