[344] It would be no answer to say that by “names” he means only signs of ideas which present a conceptual value—or, in other words, that he would refuse to recognize as a name what I have called a denotative sign. For the question here is not one of terminology, but of psychology. I care not by what terms we designate these different sorts of signs; the question is whether or not they differ from one another in kind. If the term “name” is expressly reserved for signs of conceptual origin, it would be no argument, upon the basis of this definition, to say that there cannot be names without concepts; for, in terms of the definition, this would merely be to enunciate a truism: it would be merely to say that without concepts there can be no concepts, nor, à fortiori, the signs of them. In short, the issue is by no means one as to a definition of terms; it is the plain question whether or not a non-conceptual sign is the precursor of a conceptual one. And this is the question which I cannot find that Max Müller has adequately faced.
[345] Ursprung der Sprache, s. 91. The exact words are, “Die Sprache hat die Vernunft erschaffen: vor ihr war der Mensch vernunftlos.” It is needless to observe that the word which I have rendered by its English equivalent “Reason” is here used in the sense of conceptual thought.
[346] Wundt, Vorlesungen, &c., ii. 282.