By Richard A.H. King
Treatises on reminiscence that have come right down to us from antiquity are AristotleÂ´s ""On reminiscence and recollection"" and PlotinusÂ´ ""On conception and memory"" (IV 6); the latter additionally wrote at size approximately reminiscence in his ""Problems hooked up with the soul"" (IV 3-4, esp. 3.25-4.6). In either authors reminiscence is taken care of as a Â´;modestÂ´ school: either authors think the life of a power topic to whom reminiscence belongs; and easy cognitive capacities are assumed on which reminiscence relies. specifically, either theories use phantasia (representation) to provide an explanation for memory.Aristotle takes representations to be adjustments in concrete residing issues which come up from real notion. To be attached to the unique notion the illustration should be taken as a (kind of) replica of the unique event - this is often the best way Aristotle defines reminiscence on the finish of his investigation.Plotinus doesn't outline reminiscence: he's all for the query of what recalls. this is often after all the soul, which fits via various levels of incarnation and disincarnation. because the disembodied soul can consider, so he doesn't have AristotleÂ´s assets for explaining the continuing presence of representations as alterations within the concrete factor. as an alternative, he thinks that once buying a reminiscence we collect a means in recognize of the item of the reminiscence, particularly to make it current at a later time.
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Additional resources for Aristotle and Plotinus on Memory
27. 124 The classic treatment is Cashdollar 1973. 125 De an. II 5 417b22 – 23, Anal. Post. I 31 87b28 – 39, Met. See Wedin 1988: 202 – 8, Scott 1995: 152 – 6. 126 De an. II 12 424a21 – 24. 127 450b31; notice also the formulation at 450b12 – 15. 128 So much for perception and memory. The PD says that memory is the possession or affection of a perception or a conception. What we have now done is to review the variety of objects which can be perceived, and hence serve as objects of memory. We shall return to the subject when we come to consider representation and memory.
IX 8 1050a21 – 22: t¹ 5qcom t´kor, B d³ 1m´qceia t¹ 5qcom. 12 – 13) in reading 5qcym, which he understand as “thing”; the idea that memory is of an absent thing (pq÷cla) gains support from 450a25 – 27). 94 449b17 – 18. 95 Representations are perceived: “when its change is actualised, if it is in its own right, then I perceive it thus and so, and it appears to occur like a thought or a representation” (450b27 – 30). Gregoric (2007: 107) suggests that active perception is a constituent of memory in that we can remember someone we see; this is his reason for denying that memory belongs to representation alone.
3 Memory and representation Representation, vamtas¸a, enters De memoria et reminiscentia to begin with through Aristotle’s approach to the question of what part of the soul is responsible for memory. 135 The following section gives reasons for thinking that memory, even that of thoughts is a function of the percep135 449b28 – 30. This line of thought provides support for Wedin’s contention that vamtas¸a is not a faculty for Aristotle.