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7 references in Ancient and Medieval Memories : Studies in the Reconstruction of the Past by Janet Coleman

1. on Page 87: "... the mind of man, where Christ dwells in the human soul as the word of God, illuminated as the intelligible verbum mentis. The immortality and immateriality of the soul require for Augustine, as for Plato, Plotinus and Cicero, that rational knowledge does ..." 2. on Page 100: "... the middle ages trained in rhetorical and exegetical textual analysis, where true words were none other than signs of the verbum mentis. Rhetorical truth is not a reporting of historical facts. Augustine's epistemology, then, requires the active participation of the memory, a ..." 3. on Page 136: "... antiquity to the Christian monastic centuries faculty was now only a storehouse of divine texts, completely given over to the verbum mentis which could take him, if only momentarily, to unity with God. The last stage of contemplative unity may indeed be ..." 4. on Page 148: "... mental images of things, are brought out again as percussive utterances, things in themselves. In addition, the oratio is a verbum mentis, a concept perceived interiorly by mind. And it is also indicative and explanatory of the nature of the thing signified. ..." 5. on Page 167: "... and there is no distinction between his thought and his expression. Because of the identity of the Creator and His verbum mentis, man has great difficulty in trying to speak of either. Anseim is therefore forced to shift his focus to human ..." 6. on Page 419: "... the possible intellect in so far as mind can know all things. It is the possible intellect which creates a verbum mentis and this is directly analogous to the imaged phantasm that is produced automatically and naturally. Sensory data require processing to ..." 7. on Page 480: "... expressed, and he draws on the Augustinian analogy whereby perfect memory in us begets our thoughts or mental words, the verbum mentis, by a kind of eternal speech act. He leaves it as a mystery as to how the Son proceeds from ..."

5 references in The Word Made Strange: Theology, Language, Culture by John Milbank

1. on Page 35: "... Philadelphia, 1987), pp. 179-98. 38 It is in fact with Thomas Aquinas, in relation to both the Trinity and the verbum mentis, that a certain conflation of the forma exemplaris with the imago expressa begins, so transforming the notion of an exemplary ..." 2. on Page 89: "... dicibile is Augustine's equivalent for the Stoic lekton (signified). Following the Stoics he also speaks of a verbum cordis or verbum mentis, rather than just `a thought'. Augustine is so aware of the sign-character of words, and the indispensability of the artificial ..." 3. on Page 92: "... not a declension in being but always co- predicated with the `original' source, gradually radicalized the Augustinian notion of the verbum mentis.21 The effect was to reinforce its distinction (as lekton) from a simple `idea' in the mind, approximating it more firmly ..." 4. on Page 100: "... prime cognitive relationship to reality is interpretative, and mediated by signs. Building on Aquinas's already somewhat `pragmatist' view that the verbum mentis or abstracted generic universal in the mind is at once necessary for knowledge , and yet always connected with `intending' ..." 5. on Page 120: "... soul's intellectual powers are actually said to emanate from the soul like a kind of superaddition. But, as with the verbum mentis, Aquinas can think the (Trinitarian) oxymoron of `an essential superfluity' because his entire metaphysics builds up to the paradox of ..."

3 references in Verbum: Word and Idea in Aquinas (Collected Works of Bernard Lonergan 2) by Bernard Lonergan, et al

1. on Page 14: "... 14 Uerbum verbum mentis, and, most common of all, simply verbum. The only complication arises in connection with the division of words into simple ..." 2. on Page 60: "... plan of our inquiry has been, first, to determine the introspective psychological data involved in the Thomist concept of a verbum mentis or inner word; secondly, to review the metaphysical categories and theorems in which these introspective data were expressed by Aquinas; ..." 3. from Back Matter: "... word verbum cordis: interior word [literally, word of the heart] verbum intelligibiliter procedens: intelligibly proceeding word verbum interius: internal word verbum mentis: mental word verum: true (thing) vetera: old things vetera novis augere et perficere: to add to and perfect the old ..."

3 references in The Cambridge History of Later Medieval Philosophy : From the Rediscovery of Aristotle to the Disintegration of Scholasticism, 1100-1600 by Norman Kretzmann (Editor), et al

1. on Page 32: "... this subject although he is not quoted anywhere else, and the same holds true for Peter of Auvergne on the verbum mentis. Especially in earlier phases of the development, we find cases of several questions being telescoped into one: first the arguments ..." 2. from Back Matter: "... S. I. (1972). Loretr~o Valla, wtratresinro e teologia, Nella Sede dell 'Istituto Palazzo Strozzi Canizzo, G. (1961). 'La dottrlna del "Verbum mentis" in Pietro d'Auvergne', Rivista di f losofia treoscohutica 53: 152-68 Cantor, Georg (1932). Gesatrttttelte AblrarullutWerr, ed. E. Zermelo, Springer Cape111, ..." 3. from Index: "... insolubilia, 248; requirements of, 183; significata of, 144; signification and consignification of, 110, 144, 155-6, 213n.; transitive and intransitive, 212n. verbum mentis or cordis or interius, 443-4, 453n., 481; see also language, mental and terms, mental and word, mental verification, 126; -conditions ..."

3 references in Silence and the Word : Negative Theology and Incarnation by Oliver Davies (Editor), Denys Turner (Editor)

1. on Page 86: "... the act of understanding and because it is the meaning of a word it was called by the medievals the verbum mentis, the word of the mind. This ..." 2. on Page 87: "... the understanding of something. What God understands is himself, identical with himself, but in understanding he conceives the concept, the verbum mentis, and this because produced, brought forth by him, is not him. Let us remind ourselves again that there is no ..." 3. on Page 88: "... themselves human beings. I would generate only my children which are both brought forth and of the same nature. The verbum mentis of God, however, is both brought forth by him, conceived by him, and also is of the same nature, for, ..."

3 references in The Cambridge History of Renaissance Philosophy by C. B. Schmitt (Editor), et al

1. on Page 509: "... in relation to which the possible intellect performed the act of intellection, producing the mental concepts: the species expressa or verbum mentis, that is, the mental word, through which the sensible world is known to man,173 while what is knowable per se, ..." 2. on Page 510: "... soul after death.185 Finally, intellection itself was not understood as a process in time, in the course of which the verbum mentis or species expressa was produced by the intellect, but was defined as a timeless operation in the sense of the ..." 3. from Back Matter: "... und Bildung im italienischen Renaissance-Humanismus: Vittorino da Feltre und die humanistischen Erziehungsdenker, Baden-Baden Müller, H. J. (1968). Die Lehre vom 'verbum mentis' in der spanischen Scholastik, Münster Müller Jahncke, W.-D. (1973). Magie als Wissenschaft im frühen 16. Jahrhundert: Die Beziehungen zwischen Magie, ..."

2 references in History of Philosophy, Volume II: Medieval Philosophy Augustine to Scotus by Frederick Copleston

1. on Page 390: "... passive intellect the species impressa. The reaction of the passive intellect to this determination by the active intellect is the verbum mentis (species expressa), the universal concept in the full sense. The function of the active intellect is purely active, to abstract ..." 2. from Index: "... 424, 426f; Scotus 479f, 483, 520; also 16, 103, 252, 558 f, 562 Multiplicity of 427 Utilitarianism 414 Values 410 Verbum Mentis see Species Expressa Vestigia Dei see Likeness to God Via Afirmativa 93 ff, it 18f, and St. Thomas 350, 358, ..."

2 references in History of Philosophy, Volume 2 by Frederick Copleston

1. on Page 390: "... passive intellect the species impressa. The reaction of the passive intellect to this determination by the active intellect is the verbum mentis (species expressa), the universal concept in the full sense. The function of the active intellect is purely active, to abstract ..." 2. from Index: "... 411, 424. 426f; Scotus 4791. 483. 52o; also 16, 103, 252. 558f, 562 Multiplicity of 427 Utilitarianism 414 Values 410 Verbum Mentis see Species Ezpressa Vestigia Dei see Likeness to God Via A f rmativa 93ff, 1181, and St. Thomas 350. 358. ..."

1 reference in Philosophy of Mind: Classical and Contemporary Readings by David J. Chalmers (Editor)

1. on Page 484: "... of the logos and Ideas. The same is true of the Neoplatonists. St. CONTENT Augustine in his doctrine of the Verbum mentis and of its inner origin touches upon the same fact. St. Anselm does the same in his famous ontological argument ..."

1 reference in Knowledge, Discovery and Imagination in Early Modern Europe : The Rise of Aesthetic Rationalism (Cambridge Studies in Renaissance Literature and Culture) by Timothy J. Reiss, et al

1. on Page 56: "... seeking out of rationes' and the 'true object' of the grammarian's `study [was] the communis ratio of language'. For Scaliger, verbum mentis and verbuni oris were ideally 'congruent'. Of Scaliger, indeed, Padley goes yet further, adding 27. 'Moses, who was a man ..."

1 reference in Satan's Rhetoric : A Study of Renaissance Demonology by Armando Maggi

1. on Page 110: "... in duos libros dispositum (1639), the 37. It is necessary to distinguish the devils' "language of the mind" and Augustine's verbum mentis (word of the mind), as he theorizes it first of all in On the Trinity (book 15). The devils' language ..."

1 reference in Say It Is Pentecost: A Guide Through Balthasar's Logic (Introduction to Hans Urs Von Valthasar) by Aidan Nichols

1. on Page 42: "... happenings, not alternative options. Sign of his belonging in the tradition of Augustinian Thomism, Balthasar gives much weight to the verbum mentis: the inner 'word' of the human spirit whereby understanding takes shape, at once distinguishing the 'I' from the world (and ..."

1 reference in The Phenomenology Reader by Dermot Moran (Editor), Timothy Mooney (Editor)

1. on Page 23: "... doctrine of the logos and Ideas. The same is true of the Neoplatonists. St. Augustine in his doctrine of the Verbum mentis and of its inner origin touches upon the same fact. St. Anselm does the same in his famous ontological argument; ..."

1 reference in Husserl and Heidegger on Human Experience by Pierre Keller

1. on Page 21: "... matter, what is thought is in the thinking understanding ... Augustine touches on the same fact in his theory of verbum mentis and its internal origin. Anselm does so in his well-known ontological argument ... Thomas Aquinas teaches that what is thought ..."

1 reference in Christ in Christian Tradition: From the Apostolic Age to Chalcedon (451) (Christ in Christian Tradition) by Aloys Grillmeier, John Bowden (Translator)

1. on Page 109: "... and embodiment of the moral law (cf. Justin: Logos-Nomos); (4) In its psychological aspect as the original form of thought (verbum mentis) ; (5) In its saving-historical aspect as Word of revelation and mediator of salvation. Aspects (I) and (5) were particularly ..."

1 reference in Theology and Social Theory: Beyond Secular Reason (Signposts in Theology) by John Milbank

1. on Page 426: "... bodily 'stuff' f memory has always already passed into the `intense' incorporeal state of something judged, or uttered in the verbum mentis (a phrase which implies an idea that `emanates' from memory, which continues to `occur' as an idea). This in turn ..."

1 reference in A Companion to Philosophy in the Middle Ages (Blackwell Companions to Philosophy) by Jorge Gracia, et al

1. on Page 251: "... relation was closely tied to several of his distinctive ideas in philosophical psychology. For him, a concept (or mental word, verbum mentis) is simply the intellect 's act of understanding, and he rejects the Thomistic theory that the act of understanding produces ..."

1 reference in Descartes' Natural Philosophy (Routledge Studies in Seventeenth Century Philosophy) by Stephen Gaukroger (Editor), et al

1. on Page 536: "... representation.' (Gabriel Nuchelmans, Judgment and Proposition from Descartes to Kant (Amsterdam, 1983), 12.) In dealing with concepts or mental words (verbum mentis) as images (imagines ), John of St. Thomas considered an objection which simultaneously requires and rejects representationalism. He stated the ..."

1 reference in Logos et formalisation du langage (Horizons du langage : Série Problèmes et perspectives) by Dominique Dubarle

1. on Page 228: "... dernier témoin de l'intellect percevant réellement comme problème logicolinguistique la distance qu'il y a entre la parole mentale, verbum cordis, verbum mentis, et ce qui s'en transfère au langage humain compte tenu des ressources qu'il offre et des contraintes qu'il impose. Il ..."

1 reference in Explorations in Theology: The Word Made Flesh (Balthasar, Hans Urs Von//Explorations in Theology) by Hans Urs von Balthasar

1. on Page 81: "... directly from the phenomenon of speech, are the philosophies going to the heart of the matter. According to them the verbum mentis that has its source in inmost being, and the love that causes and accompanies it, do not turn the person ..."

1 reference in Augustine Through The Ages: An Encyclopedia by Allan Fitzgerald (Editor), John C. Cavadini (Editor)

1. on Page 453: "... (Trin. 12.15.24). Intellect's activity is thus equally logical, moral, and aesthetic; the judgment and not the concept itself becomes the verbum mentis (Trin. 9.7.12). In the activity of thinking (ratiocinatio or cogitio), intellect beholds the data of memory and judges them in ..."

1 reference in Saint Augustine's Childhood: Confessions (Testimony, Bk 1) by Saint, Bishop of Hippo Augustine, Garry Wills

1. on Page 119: "... thoroughly, since it showed to Augustine how the structure of the Trinity is re- flected in human generation of a verbum mentis that is then "born" into the external world. This was not only a type of the Trinity, but of the ..."