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Published online by Cambridge University Press: 30 January 2009
(i) Heraclitus wrote that human nature does not have right understanding, but divine nature does. The goddess of Parmenides tells us the Truth: that what exists is whole, single, undivided. We say (‘in our language’) that things are separably nameable and describable. That is incorrect. So ‘our’ use of language embodies error. In the Cratylus, Socrates says that the gods call things by names that are naturally right.
1 ēthos gar anthrōpeion men ouk echei gnōmas, theion de echei, Diels-Kranz Fr. 78.Google Scholar
2 391de.
3 sicut scit materialia immaterialiter, et composita simpliciter, ita scit enuntiabilia non per modum enuntiabilium, quasi scilicet in intellectu ejus sit contpositio et divisio enuntiabilium; sed unumquodque cognoscit per simplicem intelligentiam, intelligendo essentiam uniuscujusque, Summa Theologiae la, 14, 14.Google Scholar
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5 This must be the argument of Graham, Priest'sBeyond the Limits of Thought (Cambridge University Press, 1995).Google Scholar
6 to gar auto noein estin te kai einai, Diels-Kranz 3.Google Scholar
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9 This is the history narrated in Ian, Hacking, Why Does Language Matter to Philosophy? (Cambridge University Press, 1975)Google Scholar and more famously, but less plainly, in Richard, Rorty, Philosophy and the Mirror of Nature (Princeton University Press, 1979).Google Scholar
10 Bernard, Williams, Descartes: The Project of Pure Enquiry (Harmondsworth: Penguin, 1978), p. 65.Google Scholar
11 non … quod Deus sit omnipotens, sed Credo in Deum omnipotentem, Summa Theologiae IIaIIae. 1,2.Google Scholar
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