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Handbook of the History of Logic: - Fordham University Faculty

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336 Henrik Lagerlund<br />

On Supposition<br />

Maximal proposition: What belongs to one <strong>of</strong> <strong>the</strong> coordinates,<br />

also belongs to <strong>the</strong> o<strong>the</strong>r.<br />

(28) Differentia: From division.<br />

Maximal proposition: If two things divide something between<br />

<strong>the</strong>m, <strong>the</strong>n if one is posited, <strong>the</strong> o<strong>the</strong>r is denied.<br />

The properties <strong>of</strong> terms, as this part <strong>of</strong> logic was called, contains discussion about<br />

signification, supposition, copulation, appellation, ampliation, restriction and distribution.<br />

To draw <strong>the</strong> distinction between signification and supposition, Peter<br />

notes that some things are said with construction, like ‘A human being runs’ or<br />

‘a white human being’, and things said without construction, like ‘animal’. Unconstructed<br />

terms have signification and <strong>the</strong>y signify something in one <strong>of</strong> <strong>the</strong> ten<br />

categories.<br />

A terms signification is, in Peter’s words, <strong>the</strong> conventional representation <strong>of</strong><br />

some thing by a vocal expression. Sherwood writes that signification is a presentation<br />

<strong>of</strong> <strong>the</strong> form <strong>of</strong> something to <strong>the</strong> intellect. Signification is hence when we take<br />

something, typically a word (a sound or an inscription), to stand in for something<br />

else. That word will <strong>the</strong>n conventionally represent <strong>the</strong> thing or it will function as<br />

a presentation <strong>of</strong> that thing to a mind. It will convey meaning by being taken as<br />

a sign for something else. 92 Things in <strong>the</strong> world are ei<strong>the</strong>r singular or universal,<br />

according to Peter, and hence a term that does not signify a particular or universal<br />

thing does not signify at all. These are terms like ‘every’, ‘not’ etc.<br />

There are two sorts <strong>of</strong> signification ei<strong>the</strong>r <strong>of</strong> a substantive thing or by an adjective<br />

or verb. Terms like ‘human being’ that signify a substantive thing have<br />

supposition while terms like ‘white’ or ‘run’, that is, adjectives or verbs, are said<br />

to couple. Copulation plays no role at all in <strong>the</strong>ir discussions.<br />

Supposition is defined by Peter as <strong>the</strong> acceptance <strong>of</strong> a substantive term for<br />

something. Signification is prior to supposition in <strong>the</strong> sense that signification is<br />

what a term has all by itself, while supposition is what a term has in a composition.<br />

The division <strong>of</strong> supposition differs a little bit between <strong>the</strong> textbook authors,<br />

but it is foremost only a difference in terminology. I will follow Peter <strong>of</strong> Spain’s<br />

terminology.<br />

Supposition is ei<strong>the</strong>r common or discrete, according to Peter. Common supposition<br />

is what common terms like ‘human being’ have, while discrete supposition is<br />

what discrete terms like ‘Socrates’ and ‘this human being’ have. Common supposition<br />

is divided into natural and accidental supposition. The natural supposition<br />

<strong>of</strong> ‘human being’ includes all it is naturally apt to stand for, that is, all humans<br />

that has been, are and will be. Accidental supposition is <strong>the</strong> supposition a term<br />

like ‘human being’ has in conjunction with something else like ‘a human being<br />

92 This is <strong>the</strong> origin <strong>of</strong> <strong>the</strong> contemporary notion <strong>of</strong> a mental representation, which can be traced<br />

from <strong>the</strong> twelfth century logical tradition, into early modern philosophy. See [Lagerlund, 2007].

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