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Encyclopedia Britannica



CONCEPTUALISM (from " Concept ")

This article appears in Volume V06, Page 824 of the Encyclopedia Britannica.

Encyclopedia Britannica - Main :: COM-COR
CONCEPTUALISM (from " Concept ") , in philosophy, a
term
  applied by
modern
  writers to a scholastic theory of the nature of universals, to distinguish it from the two extremes of Nominalism and
Realism
 . The scholastic philosophers took up the old
Greek
  problem as to the nature of true realitywhether the general
idea
  or the particular
object
  is more truly real. Between
Realism
  which asserts that the genus is more real than the species, and that particulars have no reality, and Nominalism according to which genus and species are merely names (nomina, flatus vocis), Conceptualism takes a mean position. The conceptualist holds that universals have a real existence, but only in the mind, as the concepts which unite the individual things: e.g. there is in the mind a general notion or
idea
  of boats, by reference to which the mind can decide whether a given
object
  is, or is not, a boat. On the one hand " boat " is something more than a mere
sound
  with a purely arbitrary conventional significance; on the other it has, apart from particular things to which it applies, no reality; its reality is purely abstract or conceptual. This theory was enunciated by Abelard in opposition to
Roscellinus
  (nominalist) and
William
  of Champeaux (realist). He held that it is only by becoming a predicate that the class-notion or general
term
  acquires reality. Thus similarity (conformitas) is observed to exist between a number of objects in respect of a particular quality or qualities. This quality becomes real as a mental concept when it is predicated of all the objects possessing it (" quod de pluribus natum est praedicari "). Hence Abelard's theory is alternatively known as Sermonism (sermo, " predicate "). His statement of this position oscillates markedly, inclining sometimes towards the nominalist, some-times towards the realist statement, using' the arguments of the one against the other. Hence he is described by some as a realist, by others as a nominalist. When he comes to explain that objective similarity in things which is represented by the class-concept or general term, he adopts the theological Platonic view that the ideas which are the archetypes of the qualities exist in the mind of God. They are, therefore, ante rem, in re and
post
  rem, or, as Avicenna stated it, universalia ante multiplicitatem, in multiplicitate,
post
  multiplicitatem. (See LOGIC,


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