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which beclouds thumus’, and noos, derived from ‘to see’, resides in the chest (Olson 1994: 239). By the middle of the fifth century, these had been refigured into attributes and intentionalities located in the head. >>> These ways of thinking about the mind were not just descriptions but also prescriptions, mental templates for a new kind of ‘common-sense’ understanding of what the human being is and of people’s awareness of themselves as self-conscious entities who can now be the objects of their own examination and contemplation. In the mental act of creating language as a thing outside the person that could be studied, examined, and theorized, ideas become independent of the spoken word. They change from being ‘the winged word that always rushes by before it has been fully grasped’ (Illich and Sanders 1988: 7) to apparently fixed forms, timeless ideas, and meanings. The distinction arises between what is said and what it means, that is, between the spoken sound and what is thought about it. Applied internally to one’s own ideas and words, a critical consciousness of self is made possible; and articulated socially, a responsibility for self becomes necessary. >>> Plato could make his philosophical move not only because he had writing at his disposal, but also because he had a vernacular language which was separate from the formal language of the poets, separate from the language of the rhetor, and which was newly viable as a means of argument, expression, and debate. _Î_