Franz Brentano_The True and the Evident.pdf

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2 ON THE ORIGIN OF THE ERRONEOUS DOCTRINE OF ENTIA IRREALIA. (Notes taken by A.Kastil after a conversation with Brentano. Innsbruck, May 1914) How I arrived at the erroneous thought of the existence of the non-real. 1. Following Aristotle, I realized that the “is” of the existential statement “A is” is not attributive and does not involve a predicate, in the strict sense. “Is”, therefore, is a word which is merely synsemantic. 2. Then I noted that “is” may also be used in such statements as “There is the impossibility of a round square” and “That there are no round squares is something that is”. These are the cases where, according to Aristotle, the “is” is used for “Being in the sense of the true” 17 Hence there is already a temptation to believe that the word “is” has the same function in the two cases (for example, in “A thing is”, and in “An impossibility is”); for in the one case as in the other, it is merely synsemantic and not attributive. 3. But perhaps I would not have been led to the view, had I not been confirmed in it by a passage in Thomas Aquinas, whom I then thought of as my teacher. Thomas has the curious doctrine, quite alien to Aristotle, that things are composed of essentia and existentia—created things, that is, and not God. In the case of God essentia and existentia are identical. Now Thomas himself raises an objection. We can know only the existence of God and not his essence; how, then, could his essence and existence be the same? Thomas answers: we do not know the existence of God, in the strict sense; when we say “Deus est”, the “is” refers, not to the real existence of God, but to the “being in the sense of the true”—the ens tamquam verum. 18 He thus assumed that the “is” has the same function in both types of case (“God is” and “There is the impossibility of so and so”). But this was by no means Aristotle’s view. To be sure, the “is” functions only synsemantically in each case, but from this it does not follow that “is” performs the same function in each case. If Aristotle holds that “is” in “There is the impossibility of a round square” pertains to being in the sense of the true, he does not hold this of the “is” in “Socrates is”. In the latter case, it indicates the affirmation or acknowledgement of Socrates; but in the former it says that whoever asserts that the thing is impossible thinks correctly. Hence Aristotle says that this being in the sense of the true is to be found only in our mind. What is accepted or affirmed is not the impossibility of a round square, but, at most, the person who denies or
Appendix 2: On the Origin of the Erroneous Doctrine of Entia Irrealia rejects a round square and who does so with evidence. 19 I am aware of myself as someone who rejects correctly. (The one who denies is himself something positive: Leibniz.) 4. The history of all this is tied up with the Aristotelian doctrine that truth is adaequatio rei et intellectus. In De Anima 6 the question is raised: When is something true? 20 Answer: If a thing has a certain attribute, then I judge truly and correctly if I judge that the thing has the attribute—if I thus combine what is combined in reality. If the thing does not have the attribute, then I judge truly if my judgement denies the attribute of the thing—if I thus separate what is not combined in reality. But there is also a knowledge which is not compound. For it is not necessary that I combine ideas. What is it that I do in such a case? I simply have an idea and accept or affirm it Aristotle, Metaphysics, Θ, 10, 1051b, 17). And what if I simply reject or deny? Aristotle may have intended to touch on this with the following words: My own conjecture is that he meant to say this: In the case where a thing is thought about and correctly rejected, there is nothing. In that stage of my thinking, I was not sufficiently clear about this point and assumed that the doctrine of the adaequatio rei et intellectus should be extended to apply in the case of negative judgements, as though such a judgement had, as its objective correlate, the non-being of that which is correctly rejected. 97
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Routledge Revivals The True and the
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Translated from the German WAHREIT
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x Contents To Anton Marty, 2 Septem
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xii Preface fortune to be able to c
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INTRODUCTION by OSKAR KRAUS I. ON T
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xvi Introduction to the confusion.*
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xviii Introduction of view—just a
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xx Introduction 9. The dictations o
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xxii Introduction These irrealia, o
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xxiv Introduction 13. Ehrenfels has
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xxvi Introduction The motivation be
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I ON THE CONCEPT OF TRUTH (Lecture
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4 The True and the Evident 9. What,
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6 The True and the Evident 16. In t
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8 The True and the Evident No furth
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10 The True and the Evident of cert
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12 The True and the Evident this ex
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14 The True and the Evident be give
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16 The True and the Evident referen
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II BEING IN THE SENSE OF THE TRUE (
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III DESCARTES’ CLASSIFICATION OF
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22 The True and the Evident somethi
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24 The True and the Evident Psychol
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26 The True and the Evident Unfortu
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28 The True and the Evident logicia
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30 The True and the Evident which i
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32 The True and the Evident There i
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34 The True and the Evident Are we
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36 The True and the Evident way. On
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38 The True and the Evident It is c
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40 The True and the Evident is basi
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Part Two TRANSITION TO THE LATER VI
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44 The True and the Evident concept
Page 68 and 69: 46 The True and the Evident 13. But
Page 70 and 71: 48 The True and the Evident each of
Page 72 and 73: 50 The True and the Evident 8. Such
Page 74 and 75: I ON THE SO-CALLED “IMMANENT OR I
Page 76 and 77: II ENS RATIONIS AND ENS IRREALE To
Page 78 and 79: III IN OPPOSITION TO THE SO-CALLED
Page 80 and 81: 58 The True and the Evident When do
Page 82 and 83: 60 The True and the Evident I have
Page 84 and 85: 62 The True and the Evident the con
Page 86 and 87: 64 The True and the Evident to supp
Page 88 and 89: 66 The True and the Evident degree
Page 90 and 91: 68 The True and the Evident concept
Page 92 and 93: 70 The True and the Evident non-exi
Page 94 and 95: Part Four THE LATER VIEW AS SET FOR
Page 96 and 97: 74 The True and the Evident 6. And
Page 98 and 99: 76 The True and the Evident 14. Any
Page 100 and 101: II ON THE MEANING OF “VERITAS EST
Page 102 and 103: 80 The True and the Evident that re
Page 104 and 105: 82 The True and the Evident in whic
Page 106 and 107: 84 The True and the Evident would s
Page 108 and 109: 86 The True and the Evident 6. If e
Page 110 and 111: VI ON THE EVIDENT (Fragment of 12 J
Page 112 and 113: APPENDICES
Page 114 and 115: 92 Appendix 1: On the General Valid
Page 116 and 117: 94 Appendix 1: On the General Valid
Page 120 and 121: NOTES by Oskar Kraus
Page 122 and 123: 100 Notes between saying (i) that i
Page 124 and 125: 102 Notes and futural thinking are
Page 126 and 127: 104 Notes 20 Later Brentano declare
Page 128 and 129: 106 Notes he held instead that the
Page 130 and 131: 108 Notes any kind of a thing, and
Page 132 and 133: 110 Notes given in some way or othe
Page 134 and 135: 112 Notes 15 “Meaning” is here
Page 136 and 137: 114 Notes The Rehmke school refuses
Page 138 and 139: 116 Notes in the sentence “The tr
Page 140 and 141: 118 Notes 24 Compare the letter abo
Page 142 and 143: 120 Notes 39 Brentano’s expressio
Page 144 and 145: 122 Notes these consequences, which
Page 146 and 147: 124 Notes someone who is judging wi
Page 148 and 149: 126 Notes 4 Brentano’s hope of le
Page 150 and 151: INDEX abstracta, 63-4, 71, 162, 178
Page 152 and 153: 130 Index Husserl, E., xv, xvi, xvi
Page 154 and 155: 132 Index propositions; see content
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